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LIBRARY 

or  THE 


University  of  California. 

GIFT    OK 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  iSgzf. 
Accessions  No.  $~% A>/3      CLns 


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MANUAL 


OF 


SACKED    HISTORY: 

A  OUIDI   TO  THE  UNDERSTANDING 
ACCORDING  JO  ITS  HISTORICAL  DEVELOPMENT. 


JOHN  HENRY  KURTZ,  D.D., 

it 

PROPES80R   OP   CHURCH   HISTORY  IN   THE    UNIVERSITY  OF   DORPAT,   ETC. 


TRANSLATED  FROM  THE  SIXTH  GERMAN  EDITION, 

BT 

CHARLES  F.  SCHAEFFER,  D.D. 


PHILADELPHIA: 

LINDSAY    &    BLAKISTON 
1  8  5  6. 


s* 


^:. 


dt 


sttjv 


Entered  according  to  Act  of  Congress,  in  the  year  1854,  by 

LINDSAY   &    BLAKISTON, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for 
the  Eastern  District  of  Pennsylvania. 


STEREOTYPED  BY  J.  FAOAN. 


"  Blessed  be  the  God  and  Father  of  oar  Lord  Jesus  Christ,  who  hath  blessed 
as  with  all  spiritual  blessings  in  heavenly  places  in  Christ :  according  as  he 
hath  chosen  us  in  him  before  tho  foundation  of  the  world,  that  we  should  be 
holy  and  without  blame  before  him  in  love :  having  predestinated  us  unto  the 
adoption  of  children  by  Jesus  Christ  to  himself,  according  to  tho  good  pleasure 
of  his  will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  beloved :  in  whom  we  have  redemption  through  his  blood,  th6 
forgiveness  of  sins,  according  to  the  riches  of  his  grace;  wherein  he  hath 
abounded  toward  us  in  all  wisdom  and  prudence;  having  made  known  unto 
us  the  mystery  of  his  will,  according  to  his  good  pleasure  which  he  hath  pur- 
posed in  himself:  that  in  the  dispensation  of  the  fulness  of  times  he  might 
gather  together  in  one  all  things  in  Christ,  both  which  are  in  heaven,  and  which 
are  on  earth;  even  in  him:  in  whom  also  we  have  obtained  an  inheritance, 
being  predestinated  according  to  the  purpose  of  him  who  worketh  all  things 
after  the  counsel  of  his  own  will :  that  we  should  be  to  the  praise  of  his  glory, 
who  first  trusted  in  Christ.  In  whom  ye  also  trusted,  after  that  ye  heard  the 
word  of  truth,  the  gospel  of  your  salvation :  in  whom  also,  after  that  ye  be- 
lieved, ye  were  sealed  with  that  Holy  Spirit  of  promise,  which  is  the  earnest 
of  our  inheritance  until  the  redemption  of  the  purchased  possession,  unto  the 
praise  of  his  glory."    ErHssuas  1 : 3— 14. 


*v  O?  THT 


TJHIVERS; 

gggtigj 


TRANSLATOR'S  PREFACE 


Professor  Kurtz,  the  author  of  the  work  of  which  the  present 
volume  is  a  translation,  is  a  German  by  birth ;  he  has,  however,  oc- 
cupied for  several  years  a  distinguished  post  in  one  of  the  principal 
Universities  of  the  Russian  Empire,  of  which  Dorpat,  in  Livonia,  one 
of  the  Baltic  provinces,  is  the  seat.  After  he  had  completed  his  pre- 
paratory studies,  he  visited  the  University  of  Halle,  in  the  year  1830, 
at  the  age  of  twenty-one  years,  and  attended  the  theological  lectures 
of  Ullmann  and  Tholuck.  The  latter,  whose  discriminating  glance 
had  perceived  the  indications  of  genius  in  his  pupil,  and  whose  in- 
tercourse in  social  life  with  many  of  the  students  of  the  University, 
is  well  known  to  have  been  of  inestimable  value  to  them,  soon  exer- 
cised a  commanding  influence  over  our  author.  While  the  orthodox 
character  of  Tholuck's  lectures  produced  a  deep  impression  on  Kurtz, 
it  is,  pre-eminently,  to  his  personal  intercourse  with  Tholuck  that 
he  is  indebted,  by  the  divine  blessing,  for  his  establishment  in  the 
faith,  and  the  ardent  desire  of  his  heart  to  aid  in  glorifying  the  namo 
of  his  adorable  Redeemer.  After  having  acquired  a  high  reputation 
by  the  fidelity  and  success  with  which  he  labored  as  a  teacher,  and 
been  successively  promoted  to  posts  of  greater  responsibility,  he  was, 
ultimately,  appointed  Professor  of  Church  History,  &c,  in  the  Uni- 
versity of  Dorpat,  where  he  still  resides.    His  position  is,  happily, 


Vlll         TRANSLATORS  PREFACE. 

of  such  a  nature,  that  he  enjoys  the  most  perfect  freedom  in  the  ex- 
pression of  his  religious  opinions  as  a  sound  and  conscientious  Pro- 
testant divine. 

His  contributions  to  theological  literature  have  already  secured 
for  him  the  highest  rank  among  European  theologians.  They  arc 
all  characterized  by  a  lucid  and  animated  style,  strict  fidelity  to  truth, 
varied  learning,  great  originality  and  depth,  and  soundness  in  tho 
faith.  Our  own  American  theologians,  who  are  acquainted  with  the 
German  language  and  its  literature,  and  who  have  examined  his 
writings,  unite  in  testifying  to  their  great  excellence.  The  recom- 
mendatory notices  of  the  Kev.  Dr.  Schmucker,  and  the  Rev.  Dr. 
Krauth,  prefixed  to  this  volume,  contain  an  expression  of  their  views 
respecting  the  value  of  the  present  work.  The  latter  refers  to  a  no- 
tice of  Kurtz  which  appeared  in  the  Evangelical  Review  (Gettysburg, 
Pa.,  July,  1853,  p.  138) ;  the  same  periodical  has  specially  described 
the  present  work  in  a  later  number,  (October,  1854,  p.  287,  &c.,)  and 
to  its  editor  the  translator  is  greatly  indebted  for  the  counsel  and 
encouragement  afforded  to  him  while  he  was  occupied  with  the  task 
of  translating  the  Sacred  History. 

The  translator  was  desirous  of  introducing  to  the  English  religious 
community  an  author  so  worthy  of  being  known,  and  has,  with  that 
view,  selected  among  his  different  publications,  the  Sacred  History, 
since  it  is  adapted  to  a  large  class  of  readers.  It  may  be  mentioned 
as  an  indication  of  the  great  and  acknowledged  value  of  this  produc- 
tion, that  after  the  first  edition  of  the  original  had  been  published  in 
the  year  1843,  other  and  larger  editions  were  urgently  demanded, 
and  it  reached  the  sixth  edition  in  1853,  ten  years  after  its  first 
appearance. 

The  Author  designed  the  work,  as  we  learn  from  the  Preface  to 
the  first  edition,  for  "  the  friends  of  the  Holy  Scriptures,"  whom  it 
offers  to  conduct,  as  a  well-meaning  and  faithful  guide,  through  the 


translator's    PREFACE.  ix 

region  of  Sacred  History.  lie  purposes  to  direct  the  attention  of 
the  intelligent  and  devout  reader  to  the  wonderful  works  and  wnys 
of  God  among  men ;  he  desires  to  exhibit,  in  a  statement  that  shall 
attempt  to  combine  comprehensiveness  with  succinctness,  the  Divine 
Plan  of  Salvation — its  first  manifestation  in  history,  its  progressive 
movements,  its  glorious  execution,  and  its  ultimate  triumph.  He 
modestly  expresses  bis  wish  that  his  book  may  aid  in  unfolding  the 
treasures  of  saving  truth,  according  to  the  measure  of  the  gift  be- 
stowed upon  him,  and  incite  the  reader  to  engage  personally  and 
zealously  in  the  work  of  searching  the  Scriptures.  In  the  prefaces 
to  the  later  editions,  he  acknowledges  with  devout  gratitude  to  God, 
the  favorable  reception  which  large  numbers  of  believers  have  given 
to  his  work.  This  fact  is,  itself,  a  favorable  indication  of  the  reli- 
gious feeling  of  those  among  whom  it  has  circulated,  and  furnishes 
another  cheering  proof  that  faithful  efforts  to  glorify  the  name  of  our 
divine  Redeemer,  receive  the  promised  blessing,  and  are  crowned 
with  success. 

It  was  also  the  desire  of  the  author  to  adapt  the  book  to  a  course 
of  religious  instruction,  or  to  lectures  on  the  general  subject  of  Sacred 
History.  It  has,  accordingly,  been  introduced  into  many  of  the 
higher  educational  institutions  of  Germany,  as  a  text-book  designed 
both  to  aid  the  student's  memory,  and  to  servo  as  the  foundation  of 
the  fuller  oral  explanations  of  the  instructor. 

The  Author  has  propared  another  work,  on  the  same  plan,  designed 
for  young  pupils,  which  would  be  a  truly  valuable  addition  to  every 
Sunday  School  Library,  and  which  may,  horeafter,  bo  also  furnished 
in  an  English  translation.  He  is  now  engaged  in  preparing  a  large 
work,  entitled,  The  History  of  the  Old  Covenant,  of  which  the  first 
volume  has  already  appeared  in  a  second  edition,  and  which  is  de- 
signed to  be  a  commentary  on  the  present  work.  It  furnishes  the 
authorities  by  which  the  writer's  statements  are  confirmed,  (which 
accounts  for  the  absence  of  references  in  the  present  volume,)  and 


X  TRANSLATOR    S    PREFACE. 

abounds  in  theological  and  historical  materials  of  unusual  value; 
several  years  must,  however,  elapse,  before  the  author  can  complete 
the  whole  work. 

The  narrative  or  Sacred  History  before  us,  begins,  strictly  speak- 
ing, with  I  9.  The  Introduction  prefixed  to  the  History,  contains 
the  first  eight  sections  of  the  whole,  referring,  in  part,  to  subjects 
that  are  abstract  in  their  nature,  and  designed,  in  part,  to  give  a 
view  of  the  author's  specific  purpose,  and  of  tho  character  of  the 
materials  which  he  employs.  Tho  whole  Introduction  could,  per- 
haps, have  been  omitted,  without  materially  impairing  the  value  of 
the  work ;  it  embraces,  however,  topics  which  are  in  tho  highest 
degree  suggestive,  and  so  important,  that  tho  translator  did  not  feel 
at  liberty  to  withhold  it  from  tho  reflecting  reader.  The  Observa- 
tions appended  to  almost  every  section  throughout  the  volume,  con- 
tain the  ripe  fruits  of  the  author's  extensive  reading  and  profound 
meditation.  His  other  works,  such  as  The  History  of  the  Old  Cove- 
nant, The  Bible  and  Astronomy,  &c,  exhibit,  in  many  cases,  the  facts 
and  arguments  which  have  furnished  the  rich  results  presented  in 
these  Observations. 

Of  the  adaptation  of  the  volume,  as  a  text-book,  to  the  purpose  of 
conveying  a  knowledge  of  historical  truth  in  its  most  important  de- 
partment, to  those  who  are  completing  their  studies,  a  brief  exami- 
nation will  furnish  the  evidence.  Prof.  J.  Addison  Alexander,  D.D., 
of  Princeton,  whose  eminent  position  in  the  theological  world,  and 
whose  profound  acquaintance  with  the  merits  of  German  writers, 
have  won  the  highest  authority  for  his  opinions,  has  long  been  fami- 
liar with  this  "  Sacred  History,"  and  is  accustomed  to  use  it  at  cer- 
tain stages  in  his  course  of  lectures  in  the  Seminary,  as  far  as  it  is 
possible  to  do  so  without  an  English  version.  The  translator,  who 
had  completed  a  large  portion  of  the  work  which  he  had  undertaken, 
before  he  became  acquainted  with  this  circumstance,  could  scarcely 


translator's  preface.  xi 

furnish  Evangelical  Christians  with  higher  evidence  of  the  suitable- 
ness of  the  book  as  an  aid  in  the  work  of  conveying  biblical  instruction. 

It  cannot,  indeed,  be  supposed  that  the  reader  will  at  once  adopt 
all  the  views  of  the  Author ;  thoy  refer  to  the  loftiest  subjects  which 
can  occupy  the  human  mind,  on  some  of  which  great  diversity  of 
opinions  has  always  existed  among  the  wise  and  the  good.  A  few 
passages  occur  in  the  concluding  portions  of  the  volume,  which  ex- 
press views  that  deviate  from  those  of  several  branches  of  the  church 
of  Christ ;  as  they  are,  however,  very  brief,  and  the  suppression  of 
them  would  have  violated  the  integrity  of  the  translation,  thoy  have 
been  retained.  The  Author  himself  remarks  in  the  Preface  to  the 
second  edition,  that  an  instructor  is  always  at  liberty  to  omit  por- 
tions that  may  not  be  deemed  essential  to  the  narrative ;  he  is,  fur- 
ther, always  in  a  position  to  modify  or  amend  any  sentiment  with 
which  he  may  not  concur.  The  only  unerring  rule  of  faith  and 
practice,  is,  in  the  Author's  own  view,  the  inspired  Word  of  God. 

The  Church  History  published  by  Prof.  Kurtz  has  attracted  uni- 
versal attention,  on  account  of  its  singular  excellence,  fidelity,  and 
tasteful  and  graphic  style  of  narration.  It  seems  to  be  generally 
regarded  as  the  best  Church  History,  within  moderate  limits,  which 
we  now  possess  in  any  language.  The  Author  himself  designed  it, 
in  one  of  the  several  editions  through  which  it  has  passed,  to  be  a 
companion  or  sequel  to  the  present  work.  Arrangements  havo 
already  been  made  for  translating  and  publishing  it  at  an  early 
period,  as  a  very  important  addition  to  the  religious  and  theological 
literature  of  our  country. 

The  translator  of  the  present  work  has  endeavored  to  present  sim- 
ply a  faithful  version  of  the  original,  without  any  additions  or  omis- 
sions. He  has  not  added  any  notes  of  consequence,  as  these  were 
not  required  by  the  general  design  of  the  book  ;  nor  has  he  made 
extracts  from  the  larger  work  of  the  author,  tho  Ilistoiy  of  the  Old 


Xll  TRANSLATORS    PREFACE. 

Covenant,  as  it  may  itself  be  hereafter  submitted  to  the  public  in  a 
translation.  The  insertion  of  a  word  or  phrase,  occurring  a  few 
times  in  the  volume,  and  either  designed  to  complete  the  sense,  or 
required  by  the  structure  of  the  English  language,  is  usually  indi- 
cated by  brackets  (  [  ]  ),  which  mark  the  terms  for  which  the  author 
is  not  responsible. 

The  translator  trusts  that  the  work  in  its  English  garb  may  be 
deemed  acceptable,  and  humbly  prays  that  the  same  divine  blessing 
may  attend  it,  which  has  made  the  work  in  the  original  language 
profitable  to  large  numbers  both  of  the  old  and  the  young  among 
those  who  believe  in  the  Lord  Jesus  Christ. 

The  Translator. 

Easton,  Pa.,  December  1854. 


rvr 


CONTENTS 


INTRODUCTION. 

MM 

3.  1.  Definition  of  Sacred  History 21 

\  2.  The  Being  of  God 22 

£3.  The  external  Action  of  God 25 

I  4.  The  Creature ;....  26 

\  5.  The  Source  of  Sacred  History 27 

g  6.  Relation  of  Sacred  History  to  kindred  branches  of  Knowledge 28 

g  7.  Characteristic  Features  of  Sacred  History 31 

$  8.  Epochs  in  the  Chronology  of  Sacred  History 3* 


DIVISION  A. 
THE  CREATION  AND  THE  FALL  OF  MAN. 

\    9.  The  Creation 36 

3,  10.  Position  and  Destination  of  Man 38 

|  11.  The  Fall 42 

2  12,  The  Consequences  of  the  Fall 43 

DIVISION  B. 
REDEMPTION  AND  SALVATION. 


PART  I. 


THE  PLAN  OF  SALVATION,  IN  ITS  INTRODUCTORY 
STAGES. 

§  13.  Man's  Capability  of  being  Redeemed 47 

3  14.  The  Divine  Counsel  of  Redemption ••  48 

|  15.  Gradual  Development  of  the  Plan  of  Salvation &Q 

2  xiii 


xiv  CONTENTS. 

CHAPTER  I. 

FROM  THE  FALL  OF  MAN  TO  THE  DELUGE. 

Y\r,B 

§  10.  Cain  and  Abel.     The  Cainites  and  Sethites.. 52 

g  17.  The  Deluge 54 

CHAPTER  II 

FROM  THE  DELUGE  TO  THE  CALLING  OF  ABRAHAM. 

§18.  The  Noachian  Covenant S7 

§  19.  The  Sons  of  Noah 59 

§  20.  The  Confusion  of  Tongues,  and  the  Dispersion  of  Mankind CO 

CHAPTER  III. 

FROM  THE  CALLING  OF  ABRAHAM  TO  THE  BIRTH  OF  CHRIST. 

§  21.  General  View 03 

§22.  The  Holy  Land 05 

FIRST  PERIOD. 

THE  AGE   OF   THE   PATRIARCHS. 

§  23.  Significance  of  this  Period 68 

§  24.  The  Calling  and  Emigration  of  Abraham 71 

§  25.  Chedorlaomer  and  Melchizcdek 71 

§20.  First  Stage  of  the  Covenant.     Hagar  and  L-hmael 75 

§  27.  Second  Stage  of  the  Covenant 7>S 

§  28.  Appearance  of  the  Lord  in  Mamre.     Sodom  and  Gomorrah 7'.' 

§  29.  Isaac's  Birth  and  Offering 81 

§30.  Sarah's  Death.     Isaac's  Marriage.     Abraham's  Death SI 

§  31.  Isaac  and  his  Sons ' 85 

§32.  Jacob's  Journey SS 

§  33.  The  Wrestling  of  Jacob S9 

§  34.  The  History  of  Joseph 91 

§  35.  The  Last  Days  of  Jacob  and  Joseph 94 

§  30.  Revelation,  Religion,  and  Intellectual  Culture,  in  the  Age  of  the 

Patriarchs 97 

SECOND  PERIOD 

MOSES,   AND   THE   GIVING   OF   THE   LAW. 

§  37.  Significance  of  this  Period 100 

§  38.  Israel's  Bondage 102 


CONTENTS.  XV 

PAGB 

$39.  The  Birth  and  Calling  of  Moses 103 

g  40.  The  Plagues  of  Egypt,  and  the  Departure  of  Israel 105 

\  41.  The  Desert  of  Arabia 103 

£  42.  The  Journey  to  Sinai 110 

§  43.  The  Giving  of  the  Law 112 

J  44.  The  Golden  Calf.    The  Renewed  Tables  of  the  Law 116 

g  45.  The  Tabernacle 117 

§  46.  The  Priest*  and  the  Levites,  (Office  and  Garments) 121 

£  47.  Continuation,  (Dwellings— Consecration  of  the  Priests  and  Levites)  123 

§48.  Sacrifices 125 

\  49.  The  Festivals 127 

§  50.  Purifications 130 

{  51.  Laws  respecting  Food 132 

|  52.  A.  Vows . 133 

g  52.  B.  The  Ethical  and  Philanthropical  (humane)  Features  of  the  Law  134 
g  53.  Departure  from  Sinai.     The  Graves  of  Lust,    The  Sin  of  Miriam...  136 

g  54.  The  Twelve  Spies.     Tho  Rebellion  of  Korah 137 

g  55.  The  Journeyings   of  Thirty-eight  Years.     The  Water  of  Strife. 

Aaron's  Death.     The  Brazen  Serpent 139 

g  56.  The  Conquest  of  the  East-Jordanic  Territory.    Balaam 142 

g  57.  The  Last  Days  of  Moses 145 

§  58.  The  Pentateuch 146 

THIRD  PERIOD. 

JOSHUA,   AND  THE  CONQUEST  OP  THE  PROMISED  LAND. 

g  59.  Significance  of  this  Period.    Israel's  Claims  to  the  Land  of  Canaan  149 

g  60.  Joshua.     The  I';;. -ago  over  the  Jordan 151 

g  61.  The  Conquest  of  the  West-Jordanic  Territory.     (Jericho  and  Ai)....  152 

g  62.  Continuation.     (The  Gibeonites.    Adoni-zedek.    Jabin) 154 

g  63.  The  Division  of  the  Land.    The  Death  of  Joshua 155 

FOURTH  PERIOD. 

THE  AGE  OP  THE  JUDGES. 

J  64.  Characteristic  Features  of  this  Period 157 

g  65.  Events  subsequent  to  the  Death  of  Joshua.    The  First  Judges 160 

3  66.  A.  Gideon  and  Abimelech 162 

§66.  B.  The  History  of  Ruth 164 

g67.  Jephthah 165 

g  68.  Eli,  tho  High-priest 167 

§69.  Samson ....     169 


XVI  CONTENTS. 

FIFTH  PERIOD. 

PROM    SAMUEL   TO    THE    BUILDING    OF    TIIE    TEMPLE   AND    THE 
DIVISION    OF   TDIE   KINGDOM. 

PAOI 

#  70.  Characteristic  Features  of  this  Period 171 

§  71.  Samuel,  and  the  Reformation  of  the  People 174 

g  72.  The  Appointment  and  the  Rejection  of  Saul 175 

#73.  David's  Afflictions.     Saul's  Death 177 

g  74.  Commencement  of  David's  Reign.     Public  Worship 17(.> 

§  75.  Jerusalem,  the  City  of  the  King 181 

g  70.  The  Promise  given  to  David.     His  Victorious  Reign.     His  Sin  and 

Repentance 1>  I 

#  77.  Tho  Troubles  occasioned  by  Absalom  and  Sheba 186 

#  78.  David  numbers  the  People 187 

$  79.  David's  Significance  in  the  Kingdom  of  God 189 

\  80.  Solomon  ascends  the  Throne 189 

I  81.  The  Building  of  the  Temple 190 

I  82.  Solomon's  Glory  and  Fall 102 

I  S3.  Tho  Sacred  Poetry  of  the  Hebrews 193 

g  84.  The  Psalms 196 

\  85.  The  Book  of  Proverbs 201 

g  86.  The  Song  of  Solomon,  or  Canticles 203 

§  87.  The  Book  of  Job 204 

SIXTH  PERIOD. 

FROM    TIIE    BUILDING    OF    TIIE    TEMPLE    TO    THE   CESSATION    OF 
PROPHECY. 

§  88.  Characteristic  Features  of  this  Period 207 

§  89.  Connection  of   the  History  of  Israel  and  of  the  Cotemporancous 

Pagan  Kingdoms 210 

#90.  Division  of  the  Kingdom.     Jeroboam.     Rehoboam 215 

§  91.  Abijah  and  Asa  in  Judah.     Jeroboam's  Successors  in  Israel 210 

§  92.  Elijah  the  Tishbite 217 

g  93.  Ahab  in  Israel 219 

|  94.  Jehoshaphat  in  Judah.     Ahaziah  and  Jehoram  in  Israel.     Elijah  is 

taken  up  into  Heaven 220 

g  95.  The  Labors  of  Elisha 222 

g  96.  Jehoram  and  Ahaziah  in  Judah.     Jehu  in   Israel.     Athaliah  and 

Jchoash  in  Judah 224 

g  97.  Jehoahaz,  Joash,  and  Jeroboam  II.  in  Israel.  Amaziah  in  Judah..  226 
§  98.  Uzziah  and  Jotham  in  Judah.  The  cotemporancous  Kings  in  Israel  227 
g  99.  The  new  Character  which  Prophecy  assumed 223 


CONTENTS.  Xvii 

PAGE 

$  100.  The  Prophets  who  preceded  the  Captivity.    (Ilosea,  Joel,  Amos, 

Obadiah,  Jonah) 230 

§101.  Continuation.     (Isaiah,  Mioah) 232 

g  102.  Ahaz  in  Judah.     Overthrow  of  the  Kingdom  of  Israel 234 

£  103.  Hezekiah,  Manasseh  and  Anion 236 

g  104.  Josiah  and  his  successors.     Overthrow  of  the  Kingdom  of  Judah.. 

Gedaliah 237 

g  105.  The  Prophets  of  the  Captivity  (Nahum,  Ilabakkuk,  Zephaniah, 

Jeremiah 239 

1 106.  The  Captives.    Ezekiel 241 

|  107.  The  Prophet  Daniel 243 

g  108.  The  Return  of  the  Captives,  and  the  Building  of  the  Temple. 

Exra.    Nehemiah.    Esther 247 

g  109.  The  Prophets  who  appeared  after  the  Return  from  Babylon.  (Hag- 

gai,  Zechariah,  Malacbi) 249 

§110.  Ecclesiastes 251 

g  111.  The  Canon  of  the  Old  Testament 252 

SEVENTH  PERIOD. 


FROM   THE   CESSATION   OF  PROPHECY  IN   THE   OLD   TESTAMENT 
TO   ITS   FULFILMENT  IN   THE   NEW  TESTAMENT. 


g  112.  Characteristic  Features  of  this  Period.— (The  Apocrypha) 254 

g  113.  The  Jews  and  the  third  Great  Monarchy 256 

g  114.  The  Maccabees  or  Asmoneans 259 

g  115.  The  Scribes,  the  Pharisees,  and  the  Sadducecs 260 

g  116.  TheHerodian  Family 262 

#117.  Tbo  Roman  Procurators,  and  the  Destruction  of  Jerusalem 265 

g  118.  Israel's  Present  Condition 267 

\  119.  Israel's  Prospects 270 

PART   II. 

THE  PLAN  OF  SALVATION,  IN  ITS  FULFILMENT  AND 
FINAL  RESULTS. 

CHAPTER  I. 

THE  MANIFESTATION  OF  SALVATION  IN  THE  PERSON  OF  THE 
REDEEMER. 

g 120.  The  Fulness  of  the  Time 271 

g  121.  The  Essentials  of  the  Work  of  Redemption 274 

2* 


XVU1  CONTENTS. 

PAGE 

g  122.  The  Person  of  the  Redeemer 276 

g  123.  The  Forerunner 277 

g  124.  The  Genealogy  of  Christ 279 

§125.  The  Virgin  Mary 281 

§  126.  The  Birth  of  Jesus 233 

g  127.  The  Circumcision  and  Presentation  of  Jesus 285 

§  128.  The  Wise  Men  out  of  the  East,  and  the  Flight  into  Egypt 286 

g  129.  The  Early  Years  of  Christ 287 

g  130.  The  Baptism  and  the  Temptation  of  Jesus 289 

g  131.  The  Disciples  of  Jesus 291 

g  132.  Continuation 293 

g  133.  The  Labors  of  Christ  as  a  Prophet 296 

g  134.  The  Law  preached  by  Christ 298 

g  135.  The  Gospel  preached  by  Christ.— His  Witness  of  Himself. 300 

g  136.  Continuation.— Of  his  Redeeming  Work 302 

g  137.  Continuation.— Of  his  Kingdom 304 

g  138.  Christ's  Miraculous  Power  in  general 306 

g  139.  Christ's  Miraculous  Power  over  Nature 310 

g  140.  Christ  healing  the  Sick 311 

g  141.  Christ  raising  the  Dead 313 

g  142.  The  Demoniacs 314 

g  143.  The  Extent  of  the  Labors  of  the  Redeemer 317 

g  144.  The  Immediate  Results  of  the  Labors  of  Christ 318 

g  145.  The  Transfiguration  of  Christ 321 

g  146.  The  Anointing  in  Bethany 323 

g  147.  The  Messiah's  Entrance  into  Jerusalem 324 

g  148.  The  Counsel  taken  by  the  Enemies  of  Jesus  against  Him 326 

g  149.  Christ's  Predictions  respecting  the  Destruction  of  Jerusalem  and 

the  End  of  the  World 328 

g  150.  The  Passover  and  the  last  Discourses  of  Jesus 330 

g  151.  Tho  Agony  in  Gethsemane.     The  Seizure  of  Christ  by  the  Officers 

of  the  Jews 333 

g  152.  Christ  in  the  Presence  of  the  High-Priest.     Peter  and  Judas 337 

g  153.  Christ  in  the  Presence  of  Pilate 339 

g  154.  The  Crucifixion  of  Christ 341 

g  155.  The  Death  of  Christ 343 

g  156.  The  Burial  of  Christ 344 

g  157.  The  Resurrection  of  Christ.    Mary  Magdalene 346! 

g  158.  The  two  Disciples  of  Emmaus,  and  the  Twelve 349J 

g  159.  Peter's  new  Call.    The  Institution  of  Baptism 351 

a  160.  Tho  Ascension  of  Christ 352 


CONTENTS.  XIX 

CHAPTER  II. 

THE  PROMULGATION  OF  SALVATION  BY  TIIE  APOSTLES. 

PAGB 

§  161.  The  Design  and  Significance  of  this  Period 354 

§  162.  The  Day  of  Pentecost 356 

§  163.  The  inner  state  of  the  Church  in  Jerusalem 359 

§  164.  The  first  Persecutions  of  the  Church.     (Peter  and  John) 362 

§165.  Continuation.    (Stephen) 304 

§  166.  Conversion  of  the  Samaritans.     Simon  the  Sorcerer.    The  Ethi- 
opian Eunuch 365 

§ 167.  The  Conversion  of  Paul 367 

§  168.  Peter's  Miracles  in  Lydda  and  Joppa.    The  Conversion  of  Cor- 
nelius   369 

§  169.  The  Church  in  Antioch.     The  Execution  of  James,  and  the  Deli- 
verance of  Peter 372 

§170.  Paul's   first  Missionary  Journey.     Barnabas 373 

§  171.  The  Apostolic  Council  of  Jerusalem 375 

§172.  Paul's  second  Missionary  Journey.     Philippi 377 

§  173.  Continuation. — Thessalonica.     Berca.     Athens "79 

§  174.  Continuation. — Corinth.     The  Return  to  Antioch.     (Tho  Epistles 

to  the  Thessalonians) 380 

§  175.  Paul's    third  Missionary  Journey.     Ephesus.     (The  Epistles — to 
the  Galatians; — to  Timothy  (the  First); — to   the  Corinthians 

(the  First);  and— to  Titus) 382 

§  176.  Continuation. — Paul's  Labors  in  Europe,  and  his  Return  to  Jeru- 
salem.    (The  Epistles — to  the  Corinthians  (the  Second);  and — to 

the  Romans 386 

§  177.  The  Seizure  and  Confinement  of  Paul  in  Jerusalem 388 

§  178.  Paul  before  Felix,  Festus,  and  Agrippa 390 

§  179.  Paul's  Imprisonment  in  Rome.     (Tho  Epistles— to  the  Ephesians; 

— to  the  Colossians; — to  Philemon; — and — to  the  Philippians)...  391 
§  180.  Continuation.    (The  Epistles— to  Timothy  (tho  Second);  and — to 

the  Hebrews) 394 

§181.  The   later  Labors  of  the  other  Apostles.— Peter 395 

§  182.  Continuation.— John 396 

§  183.  Continuation. — James  and  Jude 398 

§  184.  The  Four  Gospels,  and  the  Acts  of  the  Apostles 400 

CHAPTER  in. 

THE  APPROPRIATION  OF  SALVATION  IN  THE  CHURCH. 

§  185.  The  Design  and  Character  of  this  Period 402 

§  180.  Tho  Means  of  Grace.    (The  Word  of  God) 404 


XX  CONTENTS. 

PAGE 

§187.  Continuation.     (Prayer) 406 

§188.  Continuation.     (The  Sacraments  in  general) 408 

§  189.  Continuation.     (Baptism) 409 

§  190.  Continuation.     (The  Lord's  Supper) 412 

£  191.  The  Church,  viewed  as  an  Institution  of  Saving  Grace 414 

g  192.  The  Way  of  Salvation.     (Calling,  Illumination,  Conversion) 416 

§  193.  Continuation.    (Justification,  Sanctification) 41 S 

#  194.  The  Development  and  Limits  of  this  Period 419 

CHAPTER  IV. 

THE  ULTIMATE  CONSUMMATION  OP  SALVATION. 

§  195.  The  Circumstances  on  which  the  ultimate  Consummation  depends, 

and  the  Signs  which  precede  it 421 

g  196.  The  Millennium 423 

\  197.  The  little  Season  of  the  last  Contest 425 

\  198.  The  Second  Coming  of  Christ 427 

§  199.  The  Resurrection  of  the  Dead,  the  Change  which  the  Living  will 

undergo,  and  the  Renovation  of  Heaven  and  Earth. 429 

§  200.  The  Judgment 432 

a  201.  Eternal  Life  and  Eternal  Death 433 


UKIVBRSItyI 


VWWNAA/WNA/WS^/ 


INTRODUCTION. 
§  1.  Definition  of  Sacred  History. 

1.  History,  viewed  in  a  general  aspect  as  a  science,  is  the 
methodical  narration  of  events  in  the  order  in  which  they  succes- 
sively occurred,  exhibiting  the  beginning  and  progress,  the  causes 
and  effects,  and  the  auxiliaries  and  tendencies  of  that  which  has 
occurred.  An  occurrence,  which  is  a  term  implying  that  a  cer- 
tain change  has  taken  place,  assumes  the  precise  form  in  which  it 
appears,  not  through  any  natural  necessity,  but  through  the  influ- 
ence of  a  free  will  which  is  distinct  from  it,  so  that,  even  under 
the  same  circumstances,  the  occurrence  might  have,  possibly,  as- 
sumed another  form.  The  true  idea  or  conception  of  History  is, 
therefore,  applicable  to  the  life  of  a  free  creature  alone,  and,  in- 
deed, so  long  only,  as  the  creature  is  susceptible  of  a  change. 
When  it  has  arrived  at  the  limit  or  end  of  its  development,  its 
history  terminates. — The  life  of  God,  considered  in  itself,  is  not 
capable  of  being  historically  described,  since  it  is  absolute  perfec- 
tion, and,  consequently,  undergoes  no  change.  But  history  may, 
with  great  propriety,  describe  the  life  and  operation  of  God,  either 
directly  in  the  creature,  or  else  in  reference  to  it ;  for  the  different 
stages  of  development,  and  the  differences  of  condition  in  the  life 
of  the  creature,  involve  progress  and  variation  in  the  control  which 
God  exercises  over  it. 

2.  Sacred  History  is  that  history  which  proceeds  from  the 
combination  of  the  action  of  God,  and  the  action  of  the  creature. 

(21) 


22  INTRODUCTION. 

,It  consequently  exhibits,  on  the  one  hand,  the  action  of  divine 
grace,  and,  on  the  other,  the  exercise  of  the  liberty  of  the  crea- 
ture ;  it  sets  forth,  as  the  task  assigned  to  it,  the  fulfilling  of  the 
divine  eounsel  (Ephes.  1 :  11),  both  in  the  creature  itself,  and 
also  in  reference  to  it.  Its  commencement  coincides  with  the 
commencement  of  the  creature  to  which  the  creative  influence  of 
God  gave  life  and  the  capability  of  being  developed  j  its  progress 
depends  on  the  continuance  of  the  divine  action  in  the  develop- 
ment of  the  creature  through  the  active  influence  which  appears 
in  the  form  of  a  divine  revelation ;  its  end  is  reached,  when  the 
divine  counsel  is  completely  unfolded  and  manifested,  and  when, 
consequently,  the  creature  has  attained  to  its  highest  or  most 
perfect  state.  The  Holy  Scriptures  constitute  its  source.  Thus, 
Sacred  History  is  emphatically  termed  sacred,  both  on  account  of 
the  source  from  which  the  knowledge  of  it  is  derived,  and  on  ac- 
count of  the  nature  of  its  contents,  and  the  commencement, 
progress,  and  end  of  its  development. 

Observation. — The  term  sacred  designates  that  which  is  separated 
from  common  secular  uses  and  consecrated  to  God  and  his  service. 
A  history,  accordingly,  which  is  occupied  exclusively  with  the  sub- 
ject of  the  fulfilling  of  the  divine  counsel  both  in  the  creature  itself, 
and  also  in  reference  to  it,  is,  with  propriety,  termed  a  Sacred  His- 
tory. It  is  also  evident,  that  individuals  and  nations,  facts  and 
plans,  belong  to  such  a  history  in  so  far  and  so  long  only,  as  they 
stand  in  essential  connection  with  that  counsel  and  hinder  or  pro- 
mote it,  or,  as  far  as  they  are  either  already  included  in  it,  or  are 
appointed  to  be  included  in  it  hereafter. 

§  2.    The  Being  of  God. 

1.  God,  the  Creator  and  Preserver  of  all  things,  is  the  ori- 
ginal principle  or  ultimate  ground  of  all  life,  and,  consequently, 
of  all  history.  God  is,  emphatically,  the  true  and  absolutely  per- 
fect life,  having  the  ground  and  source  of  his  existence,  not  in 
another,  but  in  himself  (John  5  :  26);  he  is,  hence,  not  restricted 
by  any  external  limitation,  but  is  eternal  and  infinite,  and,  in  his 
eternal  blessedness,  he  is  characterized  by  all-sufficiency. — God  is, 
in  reference  to  his  essence,  one  God  —  for  the  highest  and  most 
perfect  life  is,  necessarily,  undivided,  or  unity.     But  the  oneness 


INTRODUCTION.  23 

of  the  essence  or  being  of  God  does  not  exclude  the  distinction  of 
Persons  in  God;  on  the  contrary,  God  has,  in  the  revelation  of 
himself  in  history,  really  manifested  himself  as  the  triune  God, 
whose  being,  although  it  is  one  only,  is  unfolded  in  a  three-fold 
personality,  (Father,  Son,  and  Spirit.)  Both  history,  in  the 
events  which  it  sets  forth,  and  also  the  human  mind,  when  it 
reasons  profoundly,  necessarily  lead  to  the  recognition  of  a  per- 
sonality in  the  one  divine  essence,  developed  not  as  one  only,  but 
as  three-fold.  This  unfolding  of  the  unity  of  the  divine  being 
in  a  trinity  of  Persons  is  eternal  and  necessary,  constituting  the 
ground  of  the  divine  life  and  existence.  It  does  not  itself  belong 
to  history,  since  it  is  eternal,  and,  therefore,  lies  beyond  the  con- 
fines of  time  and  space,  while  history,  describing  that  which  suc- 
cessively or  gradually  arises,  can  unfold  itself  in  space  and  time 
only.  Nevertheless,  it  is  presupposed  in  history,  and  is  recognized 
by  it  as  the  ground  of  its  own  origin,  since  God  manifests  himself 
in  history  as  a  triune  God. 

Obs. — All  life  is  action;  the  highest  and  most  perfect  life  is  also 
action  in  the  highest  degree.  If  God  is  eternal,  he  is  also  eternally 
active.  All  action  requires  an  object  adapted  to  the  active  power 
which  is  present,  and  hence  the  infinite  power  of  God  requires  an 
infinite  object.  Such  an  object  cannot  be  distinct  from  himself,  hut 
roust  exist  in  hira,  since  the  indispensable  condition,  or,  all  the 
grounds  of  his  life,  are  concentrated  in  himself.  If  this  object  were 
the  world,  the  world  would  necessarily  bo  eternal,  and  on  its  ex- 
istence the  existence  of  God  would  depend ;  further,  a  finite  world 
could  never  be  an  absolutely  worthy  object  of  the  divino  action,  or 
occupy  and  entirely  absorb  the  infinite  power  of  his  life.  An  infi- 
nite object,  that  is  to  say,  the  infinite  God  himself  alone  can  be  an 
absolutely  worthy  object  of  infinite  action.  Hence,  God  can  never 
have  been  secluded  in  himself  in  rigid  unity.  His  life,  his  action, 
that  is,  his  thoughts,  his  will  (love),  and  his  desires,  both  require, 
and  are  themselves,  an  unfolding  of  his  being,  first  of  all,  as  a 
subject  and  an  object — Father  and  Son.  But  a  duality  is  merely  a  dis- 
tinction without  unity,  an  antithesis  without  an  intermediate  link ; 
aftor  a  trinity  appears,  the  antithesis  ceases,  and  the  difference  estab- 
:  by  an  unfolding  in  a  duality,  is  brought  back  to  a  unity ;  (an 
illustration  of  this  point,  derived  from  the  material  world,  may  bo 
found  in  the  triangle  and  the  cube.)  This  necessary  Third  (person) 
in  God  is  the  Holy  Ghost,  proceeding  from  the  Father  and  the  Son, 


24  INTRODUCTION. 

and  of  the  same  essence  with  both.  In  him  is  completed  the  unfold- 
ing of  God  in  a  Trinity,  wherein  the  Deity  appears  in  infinite,  all- 
sufficient  fulness  and  perfection. 

2.  In  virtue  of  the  most  perfect  oneness  of  essence,  all  the 
divine  attributes  belong  to  each  of  the  three  divine  persons  in 
perfectly  the  same,  that  is,  in  an  infinite  degree ;  but,  in  virtue 
of  their  personal  distinction,  a  personal  character  belongs  to  each, 
which  determines  their  peculiar  internal  and  external  action. 
God  the  Father  is  the  original  ground  of  all  life,  (Ephes.  4:6; 
James  1 :  17),  from  whom  all  visible  and  invisible  gifts  proceed, 
that  is,  through  the  Son  and  the  Spirit.  He  himself  is,  indeed, 
invisible  to  the  creature,  unsearchable  and  unapproachable  (1  Tim. 
6  :  15,  16.),  but  he  reveals  himself  in  the  Son  and  in  the  Spirit, 
in  whom,  also,  he  is  revealed  to  the  creature  and  becomes  acces- 
sible, (John  1  :  18;  1  Cor.  2  :  10.)— God  the  Son,  begotten  of 
the  Father  from  eternity,  is  the  image  of  the  invisible  God  (Col. 
1  :  15,  16),  and  the  brightness  of  his  glory  (Heb.  1  :  3),  to 
whom  the  Father  hath  given  to  have  life  in  himself  (John  5 : 
26.)  According  to  the  personal  distinction,  he  is  God  who  ap- 
pears and  is  manifested,  the  face  of  God,  through  whom  the 
Father  creates,  sustains,  and  preserves  all  things  (John  1 :  1,  3  ; 
Heb.  1 : 2,  3 ;  Col.  1 :  15,  16.)— GW  the  Holy  Ghost,  eternally 
proceeding  from  the  Father  and  the  Son,  and  personally  distinct 
from  both,  is  God  who  communicates,  in  whom  the  Father  and 
the  Son  meet  in  perfect  and  living  unity  and  communion,  through 
whom  the  Deity  gives  and  distributes  divine  power,  life,  and 
grace  (John  16:  13,  14;  2  Pet.  1:  21;  1  Cor.  2:  9,  10.),  and 
through  whom  the  union  between  the  Deity  and  the  creature  is 
completed. 

Obs. — God's  unfolding  of  himself  in  a  Trinity  precedes  all  history 
and  lies  beyond  and  above  it.  But  the  revelation  of  this  triune  es- 
sence belongs  to  history,  and  is  its  subject;  hence,  the  consciousness 
of  it  did  not  originally  belong  to  human  knowledge,  but  was  made 
attainable  through  the  gradual  progress  of  revelation.  Now,  as  we 
should  study  and  judge  the  history  of  former  generations  not  merely 
according  to  their  own  imperfect  light,  but  also  according  to  the 
perfect  light  of  our  own  times,  even  so  the  triune  being  of  God, 
which  influenced  history  from  the  beginning  and  is  presupposed  by 


INTRODUCTION.  25 

it,  must  be  described  according  to  the  measure  of  our  present  know- 
ledge, previous  to  the  consideration  of  history  itself. 

§  3.    Tlie  External  Action  of  God. 

In  addition  to  the  necessary  and  eternal  action  of  God  within 
himself,  there  is  another  mode  of  divine  action,  of  which  his  own 
existence  is  perfectly  independent,  and  which  is,  consequently, 
neither  essentially  necessary  nor  eternal,  namely,  that  of  Creation. 
This  action  is  not  an  unfolding  of  his  being  or  a  generating,  but 
only  an  expression  of  his  will,  or  of  his  free  grace,  through  which 
all  beside  him  that  has  life,  was  produced  from  nothing  (Heb. 
11:  3).  God  created,  not  because  he  needed  creatures  in  any 
manner,  not  for  his  sake,  but  for  their  sakes ;  it  was  his  will  that 
creatures  should  exist  who  might  be  happy  and  blessed  in  the  ful- 
ness of  the  life  which  flowed  from  his  grace  and  love. — The 
Creation  already  belongs  to  history,  because  it  originated  space 
and  time,  within  the  bounds  of  which  its  movements  take  place ; 
hence,  it  is  an  event  which  has  occurred. — "With  the  creative  ac- 
tion of  God  are  connected  both  the  preservation  of  all,  by  which 
the  powers  and  means  granted  to  creatures  when  they  were  made, 
are  maintained,  and  also,  the  government  of  tlie  world,  which 
guides  the  free  development  of  the  creature,  watches  over  it  and 
controls  it  with  kingly  and  judicial  power.  The  action  of  God 
in  revealing  himself  is  distinct  from  both ;  by  this  he  does  not 
merely  rule  over  history,  but  also  in  it,  enters  into  it,  acts  with 
it,  and,  in  connection  with  it,  unfolds  himself  in  an  ever  en- 
larging communication  of  himself. 

Obs. — The  two  names  of  Elohim  and  Jehovah  correspond  to  these 
two  aspects  of  the  historical  action  of  God,  namely,  on  the  one  hand, 
as  he  is  the  Creator,  Preserver  and  Judge — and,  on  the  other,  as  he 
himself  enters  into  history,  acts  with  it,  and  assumes  a  body  in  it. 
The  former  name,  involving  fundamentally  the  conception  of  power, 
describes  God  as  the  fulness  and  source  of  all  life,  who,  bearing  in 
himself  the  powers  of  all  life  and  development,  through  his  creative 
action,  gives  them  an  external  position,  and  who  imparts  to  history 
a  commencement  admitting  of  further  development.  But  Elohim,  as 
the  Creator,  is  both  the. Preserver,  since  the  preservation  of  all  is  a 
continuation  of  the  creation,  and  also  the  Judge,  since  judgment  is 
the  measuring  of  the  unfolded  end  according  to  the  capability  of  de- 


26  INTRODUCTION. 

velopment  bestowed  on  the  commencement. — Jehovah,  on  the  other 
hand,  involving  fundamentally  the  conception  of  being  or  becoming, 
(obviously,  however,  not  in  the  sense  that  his  being  itself,  but  the 
revelation  of  his  being  begins,)  i>  the  God  of  development,  who  him- 
self enters  into  the  development,  acts  with  it,  and  guides  it  securely 
to  its  end.  The  name  Elohim  is  a  pledge  that  the  results  of  the  di- 
vine action  which  it  designates  are  capable  of  being  developed,  or, 
that  they  can  reach  the  appointed  end,  but  not  that  they  will  also 
actually  reach  it,  while  the  name  Jehovah  is  a  pledge  of  the  actual 
development,  or  a  surety  that  the  power  will  and  must  be  unfolded, 
and  the  commencement  be  assuredly  maintained,  until  the  appointed 
end  shall  be  ultimately  reached.  As  far  as  God  is  Elohim,  he  is  the 
God  of  the  Gentiles  also,  but  as  Jehovah,  he  is  the  God  of  Israel 
alone,  for  the  Gentiles  have  forsaken  the  path  of  the  development 
which  Jehovah  sustains  and  directs,  and  walk  in  their  own  ways, 
(2  21.)  According  to  the  example  of  the  Greek  version  of  the  Bible, 
or  the  Septnagint,  {\  113. 2.  Obs.)  in  which  these  names  are  rendered 
by  ^foj-  and  xvptoj-,  Luther's  German  Bible  translates  Elohim  and 
Jehovah  respectively:   Gott  (God)  and  Hcrr  (Lord).* 

§  4.    The  Creature. 

1.  A  Creature,  according  to  the  conception  which  the  mind 
forms  of  it,  docs  not  possess  in  itself  the  ground  or  source  of  its 
own  existence,  which  is,  on  the  contrary,  to  be  referred  to  God, 
the  ultimate  ground  of  all  things.  Its  life  is,  therefore,  finite, 
that  is,  circumscribed  by  space  and  time,  within  which  it  acts, 
and  beyond  which  it  cannot  subsist.  It  is  bound  to  space  and 
time  by  its  materiality.  The  body  is  the  organ  of  the  power  of 
action  in  which  its  life  is  manifested. — The  life  of  the  creature 
appears  in  two  modes,  which  are  essentially  different — a  personal 
and  an  impersonal  life,  or,  Spirit  and  Nature,  according  as  its 
vital  powers  are  called  into  exercise  by  a  free  determination  of 
which  it  is  conscious,  or  only  by  instinct  and  a  natural  necessity. 
The  created  and  finite  spirit  is  conscious  of  itself  and  of  its  rela- 

*  ["  Our  own  (translators  of  the  English  Bible)  have  only  in  four  places 
of  the  Old  Testament  used  the  name  of  Jehovah;  in  all  other  places, 
which  are  almost  innumerable,  they  render  it  the  Ijord.  But,  for  dis- 
tinction's sake,  when  this  word  corresponds  to  Jehovah,  it  is  printed  in 
capitals."  Can 
Translator.] 


INTRODUCTION.  27 

tion  to  God  and  nature ;  it  acts  in  the  domain  of  morals  and  re- 
ligion, and  is  accountable  for  its  actions.  A  different  case  is 
presented  by  nature,  the  ultimate  design  of  which  does  not  lie  in 
itself,  but  in  the  finite  spirit  to  which  it  is  assigned,  and  which 
dwells  and  acts  in  it.  Even  the  finite  spirit,  however,  is  ineffi- 
cient without  nature,  in  and  through  which  it  manifests  its  life ; 
it  belongs,  with  its  body,  to  nature ;  and  the  individual  body  sus- 
tains to  the  individual  spirit  the  same  relation  which  nature,  as 
an  entire  body,  sustains  to  the  spirit  as  a  whole. 

2.  The  life  of  nature,  not  being  free,  does  not  admit  of  a  his- 
tory; its  development  is  not  supported  by  liberty  and  self-deter- 
mination, and  hence,  in  similar  relations,  it  always  assumes  the 
same  forms.  The  statements  which  bear  the  name  of  a  history 
of  nature  (Natural  History),  are,  properly  speaking,  merely  a  de- 
scription of  nature. — The  development  of  the  life  of  nature  ad- 
vances into  the  region  of  history  solely  on  account  of  its  connec- 
tion with  the  life  of  the  spirit,  for  the  spirit  is  appointed  to 
sustain  and  rule  nature,  and  conduct  it  to  its  end  and  completion. 
The  same  animated  and  significant  connection  which  exists  be- 
tween matter  and  the  spirit  of  the  individual,  exists  also  between 
nature  and  spirit;  all  that  promotes  or  hinders  the  development 
of  the  spirit,  exercises  a  similar  influence  on  nature,  and,  con- 
versely, every  catastrophe  in  nature  produces  a  corresponding 
effect  on  the  indwelling  spirit. 

§  5.    The  Source  of  Sacred  Jit  story. 

1.  The  source  whence  the  knowledge  of  History  is  obtained, 
as  far  as  the  litter  is  really  entitled  to  the  name  of  Sacred,  is, 
necessarily,  sacred  itself;  even  as  a  history  becomes  sacred 
through  the  indwelling  of  a  divine  influence,  in  the  development 
of  the  creature,  so,  also,  does  its  source  become  sacred  through 
the  indwelling  of  the  divine  knowledge  within  the  circle  of  hu- 
man knowledge.  Such  a  source  is  presented  to  us  in  the  volume 
which  we  term  the  Sacred  Scriptures.  It  may  be  regarded  as  a 
collection  of  public  archives,  containing  the  documents,  transac- 
tions and  developments  of  the  covenant  on  which  the  presence 
and  action  of  God  in  the  history  of  the  crcaturo  depend. 


28  INTRODUCTION. 

2.  The  Sacred  Scriptures  were  written  by  men  for  the  benefit 
of  men,  and,  consequently,  conform  to  the  character  of  man,  pre- 
cisely as  Sacred  History  itself  appears  in  the  same  light,  since 
man  is  its  subject,  and  mankind  the  sphere  in  which  it  moves. 
But  they,  too,  like  the  development  of  which  they  bear  witness, 
assume  a  truly  divine  character,  for  the  writers  were  holy  men 
of  God,  who  spake  as  they  were  moved  by  the  Holy  Ghost  (2 
Pet.  1  :  21).  Their  own  investigations  and  reflections,  their  own 
gathering,  searching  and  sifting,  and,  in  general,  the  efforts  of 
their  own  minds,  were  not  suspended,  but  rather  purified,  sancti- 
fied and  exalted.  Their  mental  action  was,  consequently,  sus- 
tained and  made  fertile  by  the  divine  Spirit,  with  a  view  to  the 
preparation  of  the  Scriptures,  in  a  two-fold  manner :  cither,  all 
that  lay  beyond  the  limits  of  human  experience  and  human 
knowledge  was  imprinted  by  the  Spirit  on  their  minds  in  pro- 
phetic contemplation,  or,  in  those  cases  in  which  events  lay  within 
the  bounds  of  human  knowledge,  their  natural  ability  to  distin- 
guish between  error  and  truth  was  in  so  far  exalted  and  sanctified, 
that  they  were  enabled  to  ascertain  and  comprehend  the  truth  in 
its  purest  form. 

§  G.    Relation  of  Sacral  History  to    7cindred  Branches  of 
Knowledge. 

1.  While  we  observe  the  distinction  which  exists  between 
Sacred  History  and  Profane  History,  it  is  important  to  notice 
the  relation  in  which  these  stand  to  each  other,  as  well  as  the 
features  which  are  common  to  both.  The  essential  distinction 
between  the  two  is  found  in  the  circumstance  that  while  Profane 
History  merely  exhibits  the  general  action  of  God,  or  his  preser- 
vation of  all  things,  and  his  government  of  the  world,  Sacred 
History,  in  addition  to  these  features,  also  exhibits  the  special 
action  of  God  manifested  in  the  revelation  which  he  has  given 
of  himself  (§  2,  3).  He  controls  and  rules  over  Profane  History, 
in  order  that  its  own  course  may  not  thwart  his  designs,  or  its 
developments  frustrate  his  general  plan  and  counsel ;  but  he  him- 
self appears  in  Sacred  History,  exhibits  his  action  in  it,  assumes 
a  body  and  unfolds  himself  in  it. — They  also  sustain  a  certain  re- 
lation to  each  other,  and  possess  features  common  to  both.    They 


INTRODUCTION.  29 

occupy  the  same  ground,  they  manifest  their  respective  tenden- 
cies in  the  same  region,  and  the  object  of  their  development, 
towards  which  they  both  advance,  is  the  same.  While  these  fea- 
tures are  common  to  both,  a  reciprocal  influence  is  also  observable. 
The  counsel  of  God,  the  finite  realization  of  which  constitutes  the 
task  or  design  of  Sacred  History,  purposes  to  conduct  the  crea- 
ture, considered  collectively,  to  the  highest  point  of  excellence, 
and  to  sanctify  and  transform  the  entire  life  of  the  creature  in  all 
its  relations  and  developments.  Hence,  the  results  of  Sacred 
History  extend  to  the  region  of  Profane  History,  and  are  ap- 
pointed to  infuse  into  it  a  purifying  and  sanctifying  principle  — 
while,  conversely,  the  fruits  of  natural  development  in  Profane 
History,  in  so  far  as  they  are  the  normal  unfolding  of  the  powers 
given  to  man  at  his  creation,  are  intended  to  serve  and  to  pro- 
mote the  ends  of  Sacred  History. 

Obs. —  Profane  Ilistory  harmoniously  combines  with  Sacred  His- 
tory when  it  assumes  its  most  perfect  form,  which  is,  Universal  His- 
tory. This  science  arranges  all  the  developments  of  Profane  History, 
according  to  the  principle  of  unity,  in  one  point  of  view,  and  esti- 
mates their  importance  according  to  the  degree  of  their  influence  on 
the  total  earthly  development  of  the  human  race,  of  which  it  may 
be  termed  the  biography.  In  this  aspect,  it  is  not  permitted  to  over- 
look the  arrangements  and  revelations  of  God  intended  to  lead  to  the 
happiness  and  restoration  of  the  human  race,  since  theso  have  exer- 
cised a  decided  influence  on  the  education  and  the  progress  of  de- 
velopment of  the  human  race.  Universal  Ilistory  cannot,  therefore, 
refrain  from  introducing  the  facts  of  Sacred  Ilistory;  still,  it  is  essen- 
tially Profane  Ilistory ;  it  does  not  occupy  a  position  above  Sacred 
History  (as  the  genus  is  above  the  species),  but  one  that  is  parallel 
with,  or  opposite  to  it.  For  it  regards  the  materials  of  Sacred  His- 
tory which  it  adopts,  from  a  different  point  of  view,  namely,  accord- 
ing to  their  temporal  character  only,  and  exclusively  in  reference  to 
the  influence  which  these  materials  have  exercised  on  the  temporal 
course  of  things,  or  on  their  natural  development,  but  not  according 
to  their  eternal  significance,  not  according  to  their  super-terrestrial 
point  of  issue,  and  not  according  to  their  design  and  end  in  the  other 
world. 

2.  Church  History  (§  194)  also  appears  in  a  certain  connec- 
tion with  Sacred  History,  since  the  development  of  the  Church 
3» 


30  INTRODUCTION. 

depends  on,  and  is  sustained  by,  the  indwelling  in  it  of  the  Spirit 
of  God.  There  is,  nevertheless,  a  distinction  between  the  two; 
the  former  is  not  a  part  of  Sacred  History,  merely  occupying  a 
place  appropriately  its  own,  but  is,  in  its  whole  character,  distinct 
and  independent.  The  Spirit  of  God  operates  energetically  and 
victoriously  in  the  Church,  enlightens,  gathers,  protects  and  sanc- 
tifies it ;  this  influence,  however,  is  not  direct  or  immediate,  but 
is  exercised  through  the  means  of  grace,  (§  186-190).  The  pur- 
poses and  action  of  the  two  are  also  different ;  it  is  an  essential 
characteristic  of  Sacred  History,  that  it  reveals  God  directly  and 
immediately,  as  he  advances  in  connection  with  it  and  unfolds 
himself  in  his  deeds,  which  contemplate  man's  salvation.  It  is 
the  office  of  the  Church,  on  the  contrary,  to  communicate  and 
appropriate  to  all  nations  and  individuals  this  divine  element 
which  has  ahead)/  intervened  and  been  completed,  or  the  fruits 
of  the  immediate  divine  action  hitherto  maintained  and  combined 
with  human  agency.  They  differ  in  their  sources  also;  for 
Church  History  derives  its  materials  from  sources  of  knowledge 
which  are  merely  human,  while  those  of  Sacred  History  are  fur- 
nished by  the  Holy  Scriptures. 

3.  A  common  ground  is  occupied  to  a  greater  extent  than  in 
the  former  cases,  by  Sacred  History,  on  the  one  hand,  and  the 
Doctrines  of  religion,  systematically  arranged,*  on  the  other. 
The  knowledge  of  the  divine  counsel  is  the  subject  of  both.  In 
the  former,  however,  the  conception  of  the  origin  and  of  the  suc- 
cessive unfolding  of  that  counsel,  obtains  the  most  prominent 
position,  while,  in  the  latter,  it  recedes  from  the  view.  History 
and  Doctrine  sustain  the  same  relation  to  each  other  which  exists 
between  the  knowledge  of  the  process  according  to  which  an 
event  is  prepared,  and  the  knowledge  of  the  event  when  its 
occurrence  has  actually  taken  place.  Sacred  History,  accordingly, 
contemplates  the  facts  which  refer  to  man's  salvation,  in  their 
progress ;  the  doctrine  exhibits  them  as  they  appear  after  their 
occurrence;  it  collects  the  results  of  divine  revelations  of  all 
former  periods,  arranges  them,  and  presents  them  in  a  harmo- 
nious and  regular  system,  while  the  former  describes  the  action 

*  See  the  [author's]  Christliche  Religionslehre  —  5th  ed.  1853  —  ? 
compuuion  to  the  present  work. 


INTRODUCTION.  81 

of  God  in  gradually  enlarging  tho  revelations  which  ultimately 
furnish  those  results. 

§  7.   Characteristic  Features  of  Sacred  History. 

1.  The  distinguishing  feature  of  Sacred  History  is  God's  pro- 
gressive revelation  of  himself,  when  he  deposits  a  divine  form, 
power  and  intelligence  in  the  creature,  for  the  purpose  of  enabling 
it  to  reach  the  end  assigned  to  it  by  the  divine  counsel.  Mani- 
festations of  God  (theophany),  miracles  and  prophecy,  conse- 
quently, are  so  essentially  necessary  to  Sacred  History,  that  it 
ceases  to  be  Sacred,  when  these  disappear,  and  can  resume  that 
title  only  when  they  again  appear  in  history. 

2.  A  manifestation  of  God  occurs  already  when  he  tempo- 
rarily appears  in  human  form ;  the  most  perfect  instance,  how- 
ever, is  the  Incarnation  (wapxfcxjty)  of  God,  or  the  essential,  per- 
sonal and  permanent  adoption  of  human  nature.  In  such  a 
manifestation  of  God,  divine  power  and  intelligence  are  not  yet 
deposited  in  human  nature,  but  operate  in  connection  with  human 
action  ;  on  the  other  hand,  when  the  power  to  work  miracles  and 
to  utter  predictions  is  imparted,  the  divine  power  and  intelligence 
unite  with  human  nature,  which  is  made  subservient  to  them. 
The  communication  of  such  a  gift  to  man  is,  consequently, 
already  an  approach  to  the  incarnation  of  God,  and  the  normal 
development  of  Sacred  History  demands  that,  at  its  commence- 
ment, miracles  and  prophecy  should  not  yet  appear  as  gifts,  and 
that  manifestations  of  God  should  frequently  take  place;  but 
that,  during  its  continued  progress,  the  converse  should  occur, 
until  all,  advanced  to  the  highest  degree,  appear  in  union  in  tho 
Incarnation  of  God. 

3.  A  miracle  is  an  evidence  of  the  indwelling  of  divine  power 
in  history,  and  prophecy,  of  the  indwelling  of  divine  knowledge ; 
the  action  of  God  in  the  former  is  manifested  in  facts,  in  the 
latter,  in  word  and  doctrine ;  the  former  is  designed  to  elevate, 
strengthen  and  advance  man's  will  and  power  of  action,  the  latter, 
his  knowledge  and  intelligence.  Neither  of  the  two  can,  con- 
sistently with  the  divine  plan,  destroy  or  disturb  the  liberty  or 
development  of  man ;  which  would  be  the  result,  if  they  were 
deposited  in  man,  in  their  entire  divine  fulness,  already  at  the 


32  INTRODUCTION. 

commencement  of  history,  or  at  any  intermediate  stage,  without 
regard  to  the  progress  of  development  characterizing  a  certain 
period,  or  without  special  consideration  of  human  wants,  capa- 
cities and  circumstances  existing  at  a  particular  period.  Miracles 
and  prophecy  advance  in  history  according  to  the  principle  of 
gradual  development. 

4.  It  is  the  pre-eminent  design  of  prophecy  (for  any  other  is 
subordinate  in  its  character)  both  to  furnish  the  age  to  which  it 
is  given  with  a  knowledge  of  itself,  that  is,  of  its  position  and 
obligations,  and  also  to  render  the  same  service  to  every  suc- 
ceeding age,  in  so  far  as  its  condition,  wants  and  obligations  are 
similar  to  those  of  the  former.  Now,  as  one  age  is  as  much  the 
fruit  of  the  past  as  it  is  the  germ  of  the  future,  the  full  compre- 
hension of  its  position  and  obligations  calls  for  information 
respecting  both  the  past  and  the  future.  It  is  the  office  of  pro- 
phecy to  furnish  this  information  ;  but,  as  the  solution  of  the  real 
and  most  difficult  problems  of  the  present  time  is  obviously  found 
in  the  developments  of  the  future,  prophecy  directs  its  view  par- 
ticularly to  the  future. 

Ons.  —  Prophecy  designs  by  moans  of  its  divine  knowledge,  to 
inform  the  generation  of  men  to  whom  it  is  given,  respecting  both 
their  present  acquisitions,  and  also  their  actual  icants,  for  the  purpose 
of  guiding  them  alike  in  the  right  employment  of  the  former,  and  in  an 
earnest  search  after  all  that  must  yet  be  acquired,  before  their  wants 
are  supplied.  It  does  not,  however,  dwell  on  every  aspect  which  the 
future  may  present,  as  such  a  course  would  hinder,  in  place  of  pro- 
moting, the  free  development  of  man,  and  destroy  history  ;  neither 
does  it  design  to  reveal,  indiscriminately,  any  feature  of  the  future 
which  might  incidentally  attract  attention ;  its  sole  task  is  to  present 
those  developments  of  the  future,  of  which  the  germs,  the  origin,  or 
the  first  principles,  are  already  at  hand.  It  prepares  the  way  for 
history,  and  designs  to  show  the  issue  to  which  the  ago  wherein  it  is 
given,  can,  or  will,  or  should  tend.  Prophecy  proceeds  with  history, 
and  is  enlarged,  not  by  an  external  increment,  but  by  the  develop- 
ment of  its  own  contents  through  the  medium  of  that  divine  prin- 
ciple of  life,  which  was  originally  implanted  in  it,  and  which,  like  a 
germ,  contains  in  itself  the  fulness  of  all  essential  developments. 

5.  Every  history  which,  after  originating  in  a  source  that  im- 
parts life,  is  maintained  by  an  internal  principle  of  life,  and 


INTRODUCTION.  83 

which,  amid  all  the  developments  and  hinderances  that  mark  its 
progress,  nevertheless,  reaches  its  appointed  end,  assumes  a 
typical  character — that  is,  at  every  successive  stage  this  great  end 
may  be  recognized  and  defined  with  increased  distinctness.  The 
principle  of  life  by  which  it  is  animated,  continually  struggles  to 
assume  a  definite  shape,  and  when  it  possesses  sufficient  energy 
to  reach  its  appointed  end  amid  all  the  difficulties  which  it 
encounters,  it  will,  also,  have  succeeded,  during  the  previous  or 
intermediate  stages  of  development,  in  occupying  certain  summits 
or  prominent  points  of  action ;  these  furnish  to  that  particular 
stage  of  development  to  which  they  belong,  certain  manifestations, 
in  different  degrees  of  distinctness,  of  the  great  idea  which  is  to 
be  shown  in  its  reality,  when  the  last  and  highest  degree  of 
development  has  been  reached ;  such  a  point  is,  consequently,  a 
profigu ration,  or  foreshadowing,  or  type  of  the  future  completion. 
The  typical  form  which  the  (normal)  development  of  Sacred 
History  assumes,  consequently,  belongs  pre-eminently  to  it. 

Obs. — This  typical  character  is,  by  no  means,  foreign  from  Pro- 
fane History,  which  will  assume  it  in  proportion  to  the  degreo  in 
which  it  is  animated  by  the  principlo  of  life ;  still,  it  is  more  or  less 
obliterated,  because  the  development  which  bears  it,  is  limited  to  the 
mere  creature.  It  will,  on  the  contrary,  exhibit  far  more  distinct 
and  striking  features,  and  appear  in  bolder  outlines  in  Sacred  His- 
tory, insomuch  that  it  may  be  recognized  not  only  by  succeeding 
ages,  when  it  is  compared  with  the  fulfilment,  but  also  by  that  ago 
in  which  it  occurs,  through  the  aid  of  prophecy,  according  to  the 
particular  measure  of  intelligence  of  the  age.  For  it  is  one  and  the 
same  divine  counsel  which  sustains  and  animates  Sacred  Ilistory, 
and  which,  giving  form  and  character  to  every  stage  of  development, 
imprints  its  own  mark  on  each  successive  stage,  as  far  as  history  is 
capable  of  receiving  it.  When,  therefore,  any  man  of  God,  for  in- 
stance, who  is  intimately  connected  with  the  kingdom  of  God,  carries 
its  development  to  a  higher  stage,  ho  becomes  to  his  own  age,  in  his 
position  and  according  to  his  abilities,  an  imago  of  Him  who  con- 
ducts all  things  to  ultimate  completion.  In  the  same  manner,  all 
historical  events,  arrangements  and  institutions,  which  exercise  a 
decidedly  important  influence  on  the  progress  of  the  kingdom  of 
God,  are  types  of  future  facts  connected  with  the  salvation  of  man 
in  its  final  results. 


34  INTRODUCTION. 

§  8.  Epochs  in  the  Chronology  of  Sacred  History. 

1.  Sacred  History  commences  with  the  creation  of  the  world, 
that  is,  of  the  earth  and  man,  its  inhabitant,  and  terminates  with 
the  establishment  of  man  in  his  most  perfect  state  and  abode, 
through  the  resurrection  and  the  judgment.  It  comprehends  a 
double  development:  the  original,  commenced  at  the  creation, 
and  disturbed  by  the  Fall  —  and  that  development  which  was  rc- 
neiccd  through  the  counsel  of  redemption,  and  which,  sustained 
by  an  abiding  divine  revelation,  is  in  the  course  of  being  con- 
summated. The  latter  is  contemplated  by  that  salvation  in 
Christ  for  which  the  way  was  opened,  or  preparation  was  made, 
in  the  old  covenant,  and  which  was  accomplished  and  is  appro- 
priated in  the  new  covenant. 

Obs.  —  That  development  which  still  belongs  to  futurity,  and  is 
not  yet  manifested,  is  to  be  supplied  from  Prophecy,  which  contains 
its  most  important  points. 

2.  The  Chronology  of  the  Scriptures,  particularly  of  the  Old 
Testament,  presents  so  many  difficulties,  that  a  calculation  of 
dates,  perfectly  correct  and  entitled  to  general  adoption,  can 
scarcely  be  expected.  Nevertheless,  the  variations  in  the  dates 
presented  by  the  several  chronological  systems  which  have  been 
proposed,  are  not,  in  general,  of  a  serious  character.  The  Scrip- 
tures furnish  the  following  definite  chronological  points: — 1.  The 
Deluge,  165G  years  after  the  creation  of  Adam.  2.  Birth  of 
Abraham,  2008.  3.  Jacob  emigrated  to  Egypt,  2298.  4.  Ex- 
odus of  the  Hebrews  from  Egypt,  after  sojourning  there  430 
years,  2728,  (Exod.  12  :  40).  5.  Building  of  the  temple,  480 
years  after  the  Exodus  (1  Kings,  6  :  1),  in  the  fourth  year  of 
Solomon's  reign,  3208.  G.  Death  of  Solomon,  36  years  after- 
wards, 3244.  7.  From  Solomon's  death  to  the  fourth  year  of 
Jehoiakim,  in  which  the  70  years  of  the  Babylonian  Captivity 
begin  (by  simply  adding  375,  that  is,  the  number  of  years 
during  which  the  kings  of  Judah  reigned),  3619.  8.  The  end 
of  the  Captivity,  in  the  first  year  of  the  reign  of  Cyrus,  3689. 
9.  Death  of  Cyrus  (seven  years  after  the  return  of  the  captives'), 
occurring  3696  years  after  the  creation  of  Adam,  that  is,  529 
years  before  the  Christian  Era.     According  to  this  view,  4225 


INTRODUCTION.  35 

years  intervene  between  the  creation  of  Adam  and  the  Christian 
Era ;  but  as  the  Scriptures  mention  whole  numbers  only,  and  not 
parts  of  years,  it  is  possible  that  errors,  amounting  to  several 
decades  of  years,  may  occur  in  the  above.  According  to  the 
Septuagint  (§  113.  2.  Obs.)  which,  in  the  earlier  portions,  usu- 
ally furnishes  higher  numbers  than  the  Hebrew  text,  the  Creation 
occurred  about  1500  years  earlier  than  the  date  indicted  by  the 
latter. 


DIVISION  A. 

THE  CREATION  AND  THE  FALL  OF  MAN. 

§  9.    The  Creation. 

Gen.  chap.  I.  (Ps.  104.)  —  "In  the  beginning  God  created 
the  heaven  and  the  earth.  And  the  earth  was  without  form,  and 
void ;  and  darkness  was  upon  the  face  of  the  deep  :  and  the 
Spirit  of  God  moved  upon  the  face  of  the  waters."  The  earth 
and  the  works  of  God  in  it,  were  finished  in  six  days  by  the  al- 
mighty word  of  God.  On  the  first  day,  the  light,  on  which  all 
terrestrial  life  depends,  was  called  forth  and  divided  from  the 
darkness;  on  the  second,  the  waters  which  were  above,  or  the 
clouds  (compare  Gen.  8:2;  Ps.  104  :  3  ;  148  :  4  ;  Job  2G  :  8), 
were  divided  by  the  firmament  from  the  waters  which  were  below. 
The  waters  and  the  land  were  separated,  and  the  latter  was  fur- 
nished with  plants  of  all  kinds,  on  the  third  day.  On  the  fourth, 
the  sun,  the  moon,  and  the  stars,  took  their  places  in  the  firma- 
ment of  the  heaven  as  lights,  or  bearers  of  the  light  previously 
created,  and  were  appointed  to  "be  for  signs,  and  for  seasons,  and 
for  days,  and  years."  Every  living  creature  that  moveth  in  the 
waters,  and  every  fowl  that  flieth  above  the  earth,  were  created 
on  the  fifth  day;  on  the  sixth,  the  beast  of  the  earth,  cattle,  and 
every  creeping  thing,  and,  lastly,  the  first  human  pair,  were  cre- 
ated. "And  God  saw  every  thing  that  he  had  made,  and  behold, 
it  was  very  good."     On  the  seventh  day  he  rested  from  all  his 

(36) 


THE  CREATION  AND  THE  FALL  OP  MAN.   37 

work  which  he  had  made,  and  sanctified  it  as  a  day  of  rest  for 
man.* 

Observation  1. — The  pagan  nations  of  antiquity  considered  God 
and  the  world  to  be  one  and  the  same,  and,  accordingly,  had  no 
knowledge  either  of  an  existence  of  God  independently  of  tho  world, 
or  of  a  creation  of  the  world  from  nothing ;  wo  find  that,  on  the 
contrary,  that  nation  which  was  appointed  to  be  the  vehicle  of  Sacred 
History  until  the  fulness  of  the  time  was  come,  from  the  beginning 
possessed  a  clear  and  accurate  knowledge  of  the  truth  that  the  world 
is  not  eternal,  but  originated  in  time  and  with  time,  and  that  God, 
who  is  himself  infinitely  exalted  above  the  world,  and  who  existed 
eternally  before  the  world,  created  it  from  nothing,  by  the  power  of 
his  will,  which  was  expressed  in  his  word :  "God  said,  Let  there  be 

,  and  it  was  so."     But,  on  tho  other  hand,  the  knowledge  of  the 

triune  being  of  God,  and  of  his  relation  to  the  Creation,  is  first  of  all 
acquired  with  distinctness  through  the  New  Testament,  after  the  Son 
took  on  him  the  nature  of  man  in  Christ,  and  the  Holy  Spirit  was 
poured  out  upon  all  flesh.  "We  learn  from  it  that  the  world  was 
created  0/ the  Father,  by  the  Son,  unto  («$  avtov,  "in  him")  tho 
Spirit:  "To  us  there  is  but  one  God,  the  Father,  of  («£)  whom  are 
all  things,  and  we  in  him ;  and  one  Lord  Jesus  Christ,  by  whom 
(&  <&)  are  all  things,  and  we  by  him."  1  Cor.  8  :  G.  —  "Of  him  («£ 
avtov),  and  through  him  (6L  avtov),  and  to  him  [elf  avtov)  are  all 
things."  Rom.  11  :  36.  —  "In  the  beginning  was  the  Word  (o  Xoyoj), 
and  the  Word  was  with  God,  and  the  "Word  was  God. — All  things 
were  mado  by  him ;  and  without  him  was  not  any  thing  made  that 
was  made."  John  1  :  1,  3.  Compare  Col.  1  :  15,  1G ;  Hob.  1  :  2,  3. 
It  is  true,  that  the  Old  Testament,  even  in  its  earliest  periods,  con- 
tains intimations  of  a  creative  Word  of  God  (in  the  history  of  tho 
creation),  as  well  as  of  visible  manifestations  of  God  (in  the  history 
of  the  patriarchs  —  (see  \  2G.  2.  Obs).  It  refers,  likewise,  to  a  Ujc- 
gicing  Spirit  of  God,  for,  in  the  history  of  the  creation,  the  Spirit 
of  God  is  moving,  as  if  incubating,  or  animating  and  calling  forth 
life  in  tho  new,  inanimate,  unarranged  creation ;  at  a  later  period, 
references  to  an  enligltiening  Spirit  also  occur.  But  the  personal 
solf-subsistence,  and  tho  distinction  between  these  forms  of  life  in 

*  For  fuller  details  belonging  to  the  history  of  this  primitive  period, 
see  the  [author's]  two  works:  Bibel  und  Attronomie,  &c.,  3d  ed.,  Berlin, 
1852,  and  Beitriige  zur  Vertheidigung  u.  B.  dtr  Einheit  des  Penlateuchs,  &c., 
Konigsb.  1843,  and  also  [his]  Treatise:  Zur  Oear.hichte  der  Urwelt,  pub- 
IkM  in  the  Mo.  Kirrhenz.  184G,  Nos.  3G-89,  and  Nos.  69-71. 
4 


38  TnE    CREATION    AND 

the  divine  being,  had  not  yet  been  perceived ;  they  acquired,  how- 
ever, increased  distinctness  (see  §  4G.  Obs.  2.)  in  the  same  degree  in 
which  the  development  of  the  Old  Testament  approached  its  term, 
namely,  the  incarnation  of  the  Son,  and  the  out-pouring  of  the  Spirit, 
and  this  advance  appears  especially  in  the  predictions  of  the  pro- 
phets respecting  both  events. 

Obs.  2.  —  In  the  progress  of  Sacred  History,  we  meet  with  other 
creatures,  which  possess  a  spiritual  nature,  or  are  free,  and  endowed 
with  self-consciousness.  They  are  called  Angels  (dyytXot),  and 
appear  as  messengers  and  ministers  of  God,  in  ethereal  forms, 
resembling  the  light  (Matt.  28  :  3.  Vs.  104  :  4).  Sexuality  and 
the  propagation  of  their  kind,  do  not  occur  in  their  case  (Matt.  22  : 
3<>).  The  Scriptures  afford  no  information  respecting  the  preciso 
period  of  their  creation.  But  as  they  are,  according  to  Job,  .">s  :  7, 
declared  by  the  Lord  to  have  been  the  admiring  witnesses  of  the 
works  which  were  made  during  the  six  days  of  creation,  their  own 
origin  necessarily  preceded  that  of  the  earth  and  man  ;  and,  as  they 
are  placed,  in  the  same  passage,  in  connection  with  the  morning 
stars,  their  abode  may,  possibly,  be  understood  to  be  in  the  higher 
celestial  regions.  From  this  view  the  inference  may  be  deduced  that 
the  stars  were  made  before  the  earth  was,  but  that  tho  character  and 
relation  which  they  sustain  in  reference  to  the  earth,  were  assigned  to 
them  on  the  fourth  day  of  the  creation. 

§  10.   Position  and  Destination  of  Man. 

1.  Gen.  2  :  4-7.  —  "Let  us  make  man,"  said  God,  "in  our 
image,  after  our  likeness;  and  let  them  have  dominion  —  over 
every  living  thing — and  over  all  the  earth. — So  God  created  man 
in  his  own  image,  in  the  image  of  God  created  he  him."  Gen. 
1  :  26-28.  "And  the  Lord  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of  life ;  and 
man  became  a  living  soul"  (Gen.  2:7);  that  is,  an  animated 
soul,  filled  with  the  Spirit  of  God.  The  origin  of  man  is,  there- 
fore, two-fold :  in  one  aspect,  he  belongs,  in  regard  to  his  body 
and  soul,  to  nature  (animal  nature),  of  which  he  constitutes  the 
head ;  in  the  other,  he  is  elevated  above  nature,  in  as  far  as  a 
godlike  spirit,  the  breath  of  God,  dwells  in  him,  and  he  is  the 
"ofi'spring"  of  God  (Acts  17  :  28,  29).  In  consequence  of  this 
two-fold  character,  ho  constitutes  the   connecting  link  between 


THE    FALL    OF    MAN.  39 

God  and  nature.  He  is  appointed  to  have  dominion  over  nature, 
as  the  representative  of  God,  and  to  conduct  it  to  its  highest  deve- 
lopment ;  his  authority  is  derived  from  the  image  of  God  in  which 
he  was  made. 

Obs.  —  The  divine  breath  of  life  which  was  breathed  into  man, 
exalted  his  nature,  and  imprinted  on  it  the  divine  image.  Man  was, 
in  this  mode,  appointed  and  authorized  to  be  or  to  become  like  unto 
God,  in  holiness  and  blessedness,  in  wisdom,  might  and  glory,  in  so 
far  as  the  limits  which  circumscribe  him  as  a  creature,  may  admit, 
and  in  so  far  as  his  destination  to  bo  the  representative  of  God  on 
earth,  may  require. 

2.  Gen.  2  :  8-15.  God  planted  a  garden  in  the  land  of  Eden, 
and  assigned  it  to  man  as  his  abode ;  four  streams  proceeded  from 
it,  the  Euphrates,  Hiddekel  (the  Tigris),  Gihon,  and  Pison. 
These  statements,  in  combination  with  others,  indicate  the  high 
table-land  of  Armenia ;  the  two  unknown  streams  may,  possibly, 
be  the  Phasis  and  the  Araxes.  —  The  powers  of  man  were 
intended,  agreeably  to  the  divine  appointment,  to  be  engaged  in 
exercising  dominion  over  all  the  earth.  He  was  commanded  to 
commence  in  the  place  in  which  God  had  originally  established 
him,  and,  as  the  first  exercise  of  his  powers,  the  task  was  assigned 
to  him  of  tilling  (Gen.  2  :  5)  and  of  guarding  the  garden  in 
Eden,  which  acts  present  the  positive  and  negative  aspects  of 
dominion.  While  he  was  appointed  to  continue  and  complete 
the  work  which  God  had  commenced  (Gen.  2  :  8)  in  immediate 
reference  to  Paradise,  his  action  was  not  intended  to  be  always 
limited  to  Paradise ;  in  virtue  of  the  divine  blessing :  "  multiply, 
and  replenish  the  earth"  (Gen.  1  :  28),  his  sphere  of  action  was 
designed  to  expand  continually,  until  all  the  earth  should  belong 
to  Paradise. 

3.  Man  was  not,  immediately  at  the  creation,  advanced  to  the 
highest  degree  of  excellence  which  he  was  capable  of  attaining 
according  to  the  divine  purpose,  but  the  germ  of  all  his  subse- 
quent developments  was  already  deposited  in  him.  As  ho  was 
raised  by  his  godlike  spirit  above  mere  nature,  which  was  insus- 
ceptible of  freedom,  it  was  not  that  development  which  the  plant 
receives,  when  sustained  by  external  supplies,  which  was  intended 
to  characterize  him  j  he  was,  rather,  designed  to  determine  and 


40  THE    CREATION    AND 

develop  himself  in  correspondence  to  the  divine  appointment  and 
authorization,  by  his  own  free  resolution  and  his  free  action ;  in 
these  circumstances,  however,  it  also  became  possible  that  his 
own  determination  might  deviate  from  the  divine  appointment, 
and  that  he  might  enter  into  another  and  an  ungodly  path  of 
development.  The  opportunity  and  the  inducement  to  engage  in 
a  course  of  development  were,  primarily,  furnished  to  him  by  the 
tree  of  the  knowledge  of  good  and  evil,  and  by  the  prohibition 
to  eat  of  it,  connected  with  the  warning  that  disobedience  would 
be  punished  with  death.  (Gen.  2  :  17). 

Obs.  —  The  holiness  of  man,  when  he  was  originally  created,  did 
not  consist  in  an  impossibility  on  his  part  to  commit  sin  (non  posse 
peccare)  —  this  was  the  great  end,  and  not  the  beginning  of  the  de- 
velopment which  God  appointed.  Neither  did  it  consist  merely  in 
the  ability  to  refrain  from  sinning  (posse  non  peccare),  implying 
that  the  original  state  of  man  was  neither  good  nor  evil — for,  in  that 
case,  he  would  not  have  sustained  an  actual  loss  through  the  fall, 
but  simply  have  failed  to  obtain  somewhat  that  was  designed  for 
him.  On  the  contrary,  it  consisted  in  a  positive  disposition  and  ten- 
dency towards  all  that  is  good,  in  such  a  sense,  however,  that  these 
were  appointed  to  be  further  developed,  not  of  themselves  and  by  a 
natural  necessity,  but  through  free  self-determination,  choice  and 
co-operation.  Now,  if  man  had  not  eaten  of  the  tree  of  knowledge, 
that  is,  if  ho  had,  from  the  beginning,  determined  himself  in  con- 
formity to  the  divine  will,  his  original  holiness,  given  to  him  at  his 
creation,  as  a  germ  and  a  source  of  qualifications,  would  have,  in 
that  case,  developed  itself  as  a  holiness  voluntarily  chosen,  or  chosen 
by  himself,  and  set  forth  in  action  ;  and,  in  his  further  progress  in 
this  path,  it  would  have  perfected  the  ability  to  refrain  from  sin,  by 
elevating  it  into  an  impossibility  to  commit  sin.  Then,  too,  the  tree 
of  life  would  havo  attained  the  end  for  which  it  was  placed  in  the 
midst  of  the  garden.  (Gen.  2  :  9.) 

4.  Gen.  2  :  18-25. — The  wisdom  and  knowledge  bestowed  on 
Adam  at  his  creation,  required,  like  his  holiness,  further  develop- 
ment. The  occasion  for  it  was  furnished,  when  every  beast  and 
every  fowl  were  brought  before  him,  for  the  purpose  of  receiving 
appropriate  names.  For,  the  knowledge  of  nature,  which,  with- 
out a  consciousness  of  it  on  his  part,  had  been  deposited  in  him 
by  the  Creator  in  an  undeveloped  state,  now  finds  an  opportunity 


THE    FALL    OF    MAN.  41 

to  become  distinct  in  his  soul,  and  to  be  unfolded ;  at  the  same 
time  the  ability  to  use  the  organs  of  speech  is  developed,  and 
appears  as  freedom  or  facility  in  the  use  of  language.  On  this 
occasion,  also,  on  which  his  vassals  seemed  to  do  him  homage,  as 
they  were  brought  before  him,  his  actual  assumption  of  authority 
over  the  animal  world  was  the  first  unfolding  of  the  right  of  do- 
minion granted  to  him  through  the  image  of  God.  And,  on  the 
same  occasion,  he  became  aware  that  he  possessed  no  help  meet 
for  him,  or  adapted  to  himself,  and  endowed  with  a  nature  essen- 
tially resembling  his  own.  The  Lord  supplied  this  want;  "ho 
caused  a  deep  sleep  to  fall  upon  Adam ;  and  he  took  one  of  his 
ribs  —  and  the  rib— made  he  a  woman. — And  Adam  said  (when 
he  awoke) :  This  is  now  bone  of  my  bones,  and  flesh  of  my  flesh." 
Herewith  was  connected  the  divine  blessing :  "  Be  fruitful,  and 
multiply,  and  replenish  the  earth,  and  subdue  it."  This  divine 
blessing  conveyed  to  man  authority  to  represent  the  divine  omni- 
presence also,  as  far  as  his  nature  and  great  end,  by  which  he 
was  restricted  to  the  earth,  would  admit,  since  this  privilege  was 
necessarily  involved  in  the  divine  image  in  which  he  was  made. 

Obs.  —  The  creation  of  woman  out  of  the  substance  of  man,  and 
the  institution  of  marriage  as  its  result,  constitute  the  necessary  con- 
dition and  commencement  of  the  whole  historical  development  of 
tho  human  race;  such  a  divine  procedure,  harmonizing,  as  it  neces- 
sarily must,  with  right  views  on  tho  part  of  man,  with  equal  neces- 
sity, preceded  tho  free,  moral  self-determination  of  man  for  or  against 
the  will  of  God.  By  such  a  course  God  "  made  of  one  blood  all  na- 
tions of  men  for  to  dwell  on  all  tho  face  of  the  earth"  (Acts  17  :  20), 
and  man  was  enabled  to  comply  with  the  injunction  :  "  to  replenish 
the  earth  and  subdue  it."  Marriage  was,  accordingly  designed,  not 
to  facilitate  the  fall  of  man  by  his  own  fault,  but  to  serve,  agreeably 
to  the  divine  will,  as  the  means  of  promoting  not  only  the  physical, 
but  also  the  moral  and  religious  development  of  man.  In  order  that 
the  human  race  might  form  a  community  organically  united  by  "one 
blood,"  it  was  not,  already  at  the  beginning,  a  multitude  of  indi- 
viduals, without  sex,  like  the  angels,  (Matt.  22  :  30).  Hence  it  is 
true,  not  only  that  on  the  one  hand,  if  tho  first  man  should  fall,  the 
guilt  and  desert  of  condemnation  of  the  whole  raco  would  be  occa- 
sioned, but  also,  that,  on  the  other  hand,  the  possibility  of  redemp- 
tion could  exist,  depending  on  tho  Redeemer's  participation  of  this 
community  of  blood. 
4» 


42  THE    CREATION    AND 

§11.    The  Fall. 

1.  Gen.  3  :  1. — But  evil  is  already  present;  a  creature  exists 
that  fell  from  its  Creator,  and  now  opposes  him  by  endeavors  to 
destroy  his  work,  and  to  frustrate  the  counsel  of  his  love  respect- 
ing the  human  race.  It  already  appears  here,  in  the  serpent  which 
"  was  more  subtle  than  any  beast  of  the  field."  It  approaches 
man,  for  the  purpose  of  seducing  him  from  his  God  and  Creator, 
and  involving  him  in  the  snares  of  its  own  ruin. 

Obs.  1. —  This  hostile  power  of  darkness  appears,  at  first,  as  a 
fearful  mystery,  the  solution  or  knowledge  of  which  was  reserved  for 
a  more  advanced  stage  of  development ;  the  complete  explanation 
may,  indeed,  be  still  reserved  for  the  final  stage  of  development 
This  power  is  a  personal,  spiritual  being,  a  creature,  originally  good 
and  holy,  when  formed  by  its  Creator,  like  those  sons  of  God  who 
shouted  for  joy,  when  God  laid  the  foundations  of  the  earth.  Job 
38  :  4,  7.  (See  g  9,  Obs.  2.)  One  of  those  beings,  namely,  which 
were  first  created,  abused  his  liberty,  and  did  not  abide  in  the  truth. 
John  8  :  44.  He  did  not  keep  his  first  estate  (Jude,  ver.  6),  and,  in 
his  fall,  carried  with  him  others  who  resembled  him,  and  who  form  a 
kingdom  of  darkness  under  him,  as  the  prince  of  darkness.  He  is 
termed  Satan,  as  the  adversary  of  God,  and  the  Devil  (i.  e.  Sto^oXos*), 
as  the  accuser  of  men,  Job  1:9;  2:4;  Rev.  12  :  10;  Christ  terms 
him  a  murderer  from  the  beginning  (avOpujtoxrovo^  art'  opals'),  and  tlie 
father  of  lies  (John  8  :  44) ;  and  he  is  elsewhere  called  "  that  old  ser- 
pent— which  deceiveth  the  whole  world."  (Rev.  12  :  9.)  —  The  cir- 
cumstance that  "the  earth  was  without  form,  and  void"  (Gen.  1  :  2) 
before  the  six  days  of  creation,  may,  possibly,  be  ascribed  to  the  fall 
of  the  angels. 

Obs.  2.  —  Man  is,  accordingly,  at  his  creation,  in  possession  of 
sufficient  means  and  powers  to  gain  the  victory,  and  receives  instruc- 
tions from  God  in  terms  alike  of  warning  and  of  threatening,  (Gen. 
2  :  15,  17).  But  it  is  also  in  his  power  to  despise  the  voice  of  God, 
alike  when  it  tenderly  warns  and  when  it  authoritatively  threatens, 
and  to  yield  to  the  attraction  of  the  tempter's  voice  —  his  self-deter- 
mination may  differ  from  the  will  of  God  (§  10,  3).  The  omniscient 
God,  it  is  true,  is  previously  acquainted  with  the  issue :  although  he 
knows  that  the  temptation  will  prevail  over  man,  he  permits  it  to 
occur.  His  will  allows  this  course  of  events  to  proceed,  since  it  leads 
to  that  crisis  in  man's  free  determination  which  was  necessary ;  and 
this  permission  is  not  inconsistent  with  his  designs  respecting  the 


THE    FALL    OP    MAN.  43 

human  race,  since  he  has  already  provided  means  and  opened  a  way, 
in  the  eternal  counsel  of  his  wisdom  and  grace,  for  raising  fallen 
man  and  leading  him,  even  after  the  fall,  to  the  appointed  end. 
(I  W.) 

2.  Gen.  3  :  2-6. — When  the  tempter  presents  himself  to  man, 
he  first  awakens  doubts  respecting  the  word  of  God,  by  exhibiting 
it  in  an  exaggerated  form,  and  obliterating  the  distinction  be- 
tween the  divine  permission  and  prohibition,  verse  1.  After  this 
device  has  proved  to  be  unsuccessful,  he  at  once  charges  God  with 
envy  and  falsehood,  and,  at  last,  unfolds  the  whole  power  of  Sa- 
tanic art,  and  with  a  lie  mingles  elements  of  truth,  in  the 
promise:  "Your  eyes  shall  be  opened;  and  ye  shall  be  as  gods, 
knowing  good  and  evil."  And  man  permitted  himself  to  be  en- 
snared j  the  tempter  succeeded  in  planting  ungodly  lust  in  his 
soul,  and  the  progress  of  the  first  sin  now  resembles  that  of  every 
sin  since  committed  :  "  When  fust  hath  conceived,  it  brinyclh  forth 
sin;  and  sin,  when  it  is  finished,  briny eth  forth  <{>ath."  (James 
1  :  15.)  The  woman  saw  that  the  tree  was  good  for  food,  and 
that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be  desired  to  make 
one  wise,  (that  is,  "the  lust  of  the  flesh,  and  the  lust  of  the  eyes, 
and  the  pride  of  life"  (1  John  2  :  16),  which  proceed  from  the 
hell-enkindled  fire  of  ungodly  lust),  and  she  took  of  the  fruit  of 
the  tree,  and  did  eat ;  and  gave  also  unto  her  husband  with  her, 
and  he  did  eat. 

Obs.  —  The  tempter  turned  to  tho  woman,  as  the  weaker  vessel; 
after  her  fall,  tho  man  practically  interpreted  tho  words:  "A  man 
shall  leave  his  father  and  his  mother,  and  shall  cleave  unto  his  wife" 
(Gen.  2:24),  which  received  the  divine  sanction  (see  Matt.  19:  5), 
in  an  unnatural  sense,  as  if  they  inculcated  the  Satanic  wickedness 
that  a  man  should  leave  his  God  and  Lord  also,  and  cleave  unto  his 
wife.  The  fact  that  man  was  formed  of  tho  dust  of  tho  ground, 
places  in  a  distinct  light  the  folly  and  guilt  of  that  self-exaltation, 
which  leads  him  to  wish  to  be  as  God,  while  ho  is  without  God. 

§  12.    The  Consequences  of  the  Fall. 
1.  Gen.  3  :  7. —  The  declaration  of  tho  tempter  was  fulfilled, 
not  in  the  sense  in  which  it  had  been  received  by  man,  but  in  tho 
sense  in  which  the  crafty  tempter  pronounced  it.     The  eyes  of 


44  THE    CREATION    AND 

both  were  opened  (ver.  7),  but  they  saw  nothing  except  their 
nakedness  and  misery.  They  did  become  as  God  (ver.  22)  ;  that 
is,  Adam  ceased  to  be  the  image  and  representative  of  God,  and 
acquired  a  position  of  his  own,  or  became  his  own  God  and  Lord. 
Such  a  resemblance  to  God,  however,  did  not  render  him  bl 
as  God  is,  but  poor  and  wretched  in  the  highest  degree.  lie 
did,  indeed,  now  know  good  and  evil,  but  only  through  his  • 
painful  experience  of  his  want  of  that  which  is  good,  and  of  tire 
existence  of  evil  and  all  its  results.  Still,  craftiness  is  caught  in 
its  own  snare;  the  tempter  had  mocked  man,  the  image  of  God, 
with  Satanic  irony,  and  the  Lord  now  has  him  in  derision  (Ps. 
2  : 4),  in  so  overruling  all,  that  the  Devil  foretold  his  own 
judgment  and  ruin  in  those  equivocal  words.  For  they  acquire, 
through  the  divine  counsel  of  redemption  a  third  sense,  which 
did  not  occur  to  the  tempter  :  the  fall  of  man  led  to  the  Redemp- 
tion, in  which  God  became  as  man,  in  order  that  man  might  truly 
become  as  God,  in  the  full  sense  of  the  term.  (John  17  :  11,  21, 
2.'} ;  2  Pet.  1  :  4 ;  1  John  :i  :  2 ;  1  Cor.  If)  :  49.) 

2.  Gen.  3  :  S,  sqq. — The  long-suffering  of  God,  and  the  evil 
conscience  of  man  arc  both  manifested  in  the  trial  of  the  guilty. 
Adam  imputes  the  fault  to  the  woman  whom  God  had  given  to 
be  with  him,  and  she  transfers  il  to  the  serpent.  The  curse 
(ver.  14,  15)  falls  upon  the  serpent,  as  the  organ  of  the  tempta- 
tion, and,  through  it,  on  the  tempter:  "  ISecause  thou  hast  done 
this,  thou  art  cursed  above  all  cattle,  and  above  every  beast  of 
the  field  :  upon  thy  belly  shalt  thou  go,  and  dust  shalt  thou  eat 
all  the  days  of  thy  life  (Isai.  65  :  25).  And  I  xcill  put  enmity 
between  thee  and  the  woman,  and  between  thy  seed  and  her  seed  : 
it  shall  bruise  thy  head}  and  thou  shalt  bruise  his  heel." 

Obs.  —  It  cannot  be  reasonably  doubted  that  the  Scriptural  account 
of  the  fall  connects  with  the  serpent  the  action  of  an  evil  being  who 
is  a  spirit ;  the  manner,  on  the  other  hand,  in  which  the  sacred 
writer  conceived  the  demoniac  will  to  have  employed  the  agency  of 
the  serpent,  is  not  explained.  The  account  contains  the  recollections 
and  views  of  the  first  human  pair,  preserved  as  sacred  and  venerable 
relics  of  the  primitive  age.  The  curse,  which  falls  on  the  serpent, 
applies,  in  its  external  form,  to  the  serpent  alone.  But  the  curse  is 
pronounced  for  the  sake  of  man,  and  not  of  the  serpent :  it  is  accord. 


THE    PALL    OF    MAN.  45 

ingly,  adapted  to  the  view  which  man  then  took,  and  which  did  not 
yet  discriminate  between  the  visible  appearance  and  the  spiritual 
principle  of  temptation.  To  man  the  tempter  appeared  as  a  serpent; 
in  his  view,  accordingly,  the  curse  which  was  directed  against  the 
serpent  really  appeared  as  a  curse  of  the  author  of  sin,  and  the  de- 
feat and  destruction  of  the  serpent,  through  the  seed  of  the  woman, 
was  regarded  as  a  deliverance  from  the  power  and  influence  of  the 
author  of  sin.     See  $  14. 

3.  According  to  the  sentence  of  the  Judge,  the  woman  shall 
bring  forth  in  sorrow,  and  the  man  shall  eat  bread  in  the  sweat 
of  his  face  (§  14.  Obs.  2). — In  every  direction  man  encountered 
sorrow,  pain  and  labor,  and,  after  enduring  them,  encounters 
death,  by  which  the  creature  of  the  dust,  which  presumptuously 
desired  to  become  its  own  God,  returns  to  the  dust.  Nature 
itself  shares,  on  man's  account,  in  the  curse  of  man's  sin  :  thorns 
and  thistles  shall  the  ground  bring  forth ;  the  fall  of  the  Lord 
and  Ruler  of  the  animal  world,  doubtless,  exercised  on  it,  like- 
wise, a  disturbing  influence,  leading  to  the  development  of  a 
savage  nature.  The  Lord,  besides,  drove  man  out  of  the  garden 
of  Eden  (ver.  24),  and  at  its  entrance  placed  the  Cherubim  and 
the  flaming  sword,  which  turned  every  way,  to  keep  the  way  of 
the  tree  of  life,  "lest  he  put  forth  his  hand — and  eat  thereof, 
and  live  forever."  (§  14.  Obs.  2.) 

Obs.  1. — The  Cherubim  or  Cherubs  are,  as  we  here  learn,  not  mere 
symbols  or  creatures  of  the  imagination,  but  real  and  personal  be- 
ings, and,  doubtless,  constitute  a  particular  order  of  angels.  They 
appear,  elsewhere,  as  the  bearers,  attendants  and  representatives  of 
the  kingly  and  judicial  presence  of  God  in  his  creation  (Ps.  18 :  10; 
Exod.  25 :  17-22 ;  Ezek.  1 :  5,  sqq. ;  10  :  1,  sqq. ;  Rev.  4  :  6,  sqq.) ;  they 
may  bo  regarded  as  forming  the  living  and  moving  throne,  on  which 
the  divine  majesty  is  enthroned  and  convoyed.  The  representation 
of  these  beings,  however,  both  in  the  tabernacle  and  in  the  visions 
of  Ezekiel,  according  to  which  they  appear  in  a  terrestrial  form,  ar- 
tistically constructed,  is  altogether  symbolical.  According  to  the 
description  of  Ezekiel,  they  resemble,  in  part,  a  man,  a  lion,  an  ox, 
and  an  eagle.  He  evidently  intends  to  represent  them  as  a  combina- 
tion of  all  the  perfections  which  are  singly  found  in  the  creatures 
that  dwell  on  the  earth  —  for  it  is  suitable  to  the  majesty  of  God  that 
its  bearers  and  representatives  should  combine  in  themselves  tho 


4G         THE    CREATION    AND    FALL    OP    MAN. 

perfections  of  all  creatures.  The  flaming  sword  -which  turned  every 
way  is,  like  the  corresponding  appearances  of  fire  in  Gen.  15  :  17  ; 
Exod.  3  :  2,  3  ;  13  :  21,  and  Ezck.  1 :  4,  13,  27,  a  symbol  of  the  holi- 
ness of  God,  as  well  in  its  consuming  as  in  its  purifying  aspect:  in 
the  present  instance,  it  assumes  in  its  expression  of  displeasure,  ju- 
dicially, a  punitive  and  repellent  character.     See  \  14.  Obs.  3. 

Obs.  2. — "In  the  day  that  thou  eatest  tliereof,  thou  shalt  surely  die." 
Gen.  2 :  17.  Man  did  eat,  and  death,  the  wages  of  sin  (Rom.  6  :  23), 
entered  into  the  world.  Death  is  a  separation  of  the  constituents 
which  form  a  union  ;  the  immediate  consequence  of  sin  was  the  sepa- 
ration of  man  from  God,  that  is,  spiritual  death.  Now,  as  the  attain- 
ment of  the  great  end  of  man  depended  essentially  on  union  with 
God,  this  disunion  necessarily  disturbed  every  other  relation,  and, 
specially,  introduced  bodily  death,  with  a  countless  host  of  diseases ; 
for  when  the  soul  depended  on  its  own  resources  alone,  it  no  longer 
possessed  ability  to  maintain  its  own  connection  with  the  body  per- 
manently. Sin  was  introduced  into  the  nature  of  man,  and  cor- 
rupted his  whole  being ;  he  became  flesh.  Now,  as  that  which  is 
born  of  the  flesh  can  be  nothing  else  but  flesh  again  (John  3  :  6),  in- 
asmuch as  generation  is  a  communication  of  the  same  nature,  Adam's 
sinfulness  was  communicated  to  all  his  descendants,  and  the  curse 
which  lay  on  sin,  accompanied  it  —  bodily  and  spiritual  death.  (See 
Gen.  8:21:  Ps.  51:5;  Eph.2:3;  Rom.  5  :  12,  18.) 


DIVISION  B. 

REDEMPTION  AND  SALVATION. 


PART  I. 

THE   PLAN   OF    SALVATION,  IN   ITS   INTRODUCTORY 
STAGES. 

§  13.  Man'*  Capability  of  being  Redeemed. 

Man  did  Hot,  like  Satan,  engender  sin  in  himself,  indepen- 
dently of  any  foreign  influence ;  it  was,  on  the  contrary,  obtruded 
upon  him  externally,  through  temptation ;  he  possessed,  however, 
ability  to  resist  it,  in  compliance  with  his  duty.  His  whole  being 
was  penetrated  with  sin,  and  poisoned  by  it,  but  was  not  itself 
converted  into  sin.  An  element  remained  in  him,  as  well  as  in 
his  descendants,  which  does  not  allow  of  sin,  or  find  pleasure  in  it 
(Rom.  7  :  15,  16),  but,  on  the  contrary,  accuses  him  of  sin,  and 
reproves  him.  (Rom.  2  :  14,  15.)  A  certain  longing  after  God, 
deeply  rooted  even  when  it  is  unintelligible,  dwells  in  the  soul  of 
fallen  man,  and  his  heart  finds  no  peace  till  it  reposes  in  God. 
Both  his  accusing  conscience  and  his  longing  after  communion 
with  God,  proceed  from  the  divine  image  in  him,  which  was,  it  is 
true,  impaired,  clouded  and  darkened  by  sin,  but  not  entirely 
obliterated  and  destroyed  (Gen.  9  :  6,  and  James  3  :  9),  for  man 
is,  even  after  the  fall,  the  "offspring"  of  God.  (Acts  17  :  28.) 
Hence,  however  deeply  he  is  fallen,  he  is*  still  capable  of  being 
redeemed. 

Obs.  —  That  voice  of  longing,  which  bears  witness  alike  of  man's 
capability,  and  of  his  need,  of  redemption,  and  which  may,  in  a  cer- 
1nin  sense,  bo  regarded  as  a  prediction  of  a  future  redemption,  is 
also  heard,  like  an  echo  of  the  longing  and  groaning  of  the  human 
raco,  in  the  whole  earthly  creation  which  fell  with  and  through 

(47) 


48  REDEMPTION    AND    SALVATION. 

man.  "  For  the  earnest  expectation  of  the  creature  waiteth  for  the 
manifestation  of  the  sons  of  God.  For  the  creature  was  made  sub- 
ject to  vanity,  not  willingly,  but  by  reason  of  him  who  hath  sub- 
jected the  same  in  hope  ;  because  the  creaturo  itself  also  shall  bo 
delivered  from  the  bondage  of  corruption,  into  the  glorious  liberty 
of  the  children  of  God.  For  we  know  that  the  whole  creation 
groaneth,  and  travaileth  in  pain  together  until  now."  (Rom.  8  :  19-22.) 

§14.    T lie  Divine  Cuunsel  of  Redemption. 

It  was  not  at  the  Fall  that  God  first  purposed  to  redeem  man, 
for  "  he  hath  chosen  us  in  Christ,  before  the  foundation  of  the 
world."  (Eph.  1  :  4.)  The  fall  of  man  was  eternally  known  to  the 
omniscient  God;  nevertheless,  he  determined  to  create  man,  since 
he  had  also  eternally  purposed  to  redeem  fallen  man.  Hence,  tho 
influence  of  this  divine  counsel  appears  in  history  immediately 
after  the  fall.  The  first  manifestation  of  it  occurs  in  the  promise 
(rtpwffvayyiXtof)  that  the  seed  of  the  woman  shall  bruise  the  head  of 
the  serpent.  (Gen.  3:15.)  In  conformity  to  the  divine  equity,  the 
deceiver  is  judged  by  the  deceived  (1  Cor.  G  :  3),  the  conqueror 
is  overcome  by  the  conquered.  Although  man  had  actually  pro- 
nounced in  favor  of  the  will  of  Satan  against  the  will  of  God,  a 
different  result  is,  nevertheless,  to  be  yet  produced  by  virtue  of 
the  divine  counsel  of  redemption,  and  man's  capability  of  being 
saved.  Man  is  not  made  entirely  subject  to  the  will  of  Satan; 
while  sin  implanted  in  him  a  principle  of  opposition  to  God,  he 
retained  since  his  creation  a  principle  of  opposition  to  the  tempter 
also.  God  assigns  to  the  latter  the  victory  over  the  former,  so 
that  the  union  with  Satan,  to  which  man  had  assented,  does  not 
permanently  remain.  Friendship  and  union  between  the  two 
shall  not  exist,  but  rather  enmity  and  a  continued  warfare,  which 
shall  ultimately  terminate  in  the  defeat  of  the  tempter.  That  the 
human  race,  as  a  whole  (the  seed  of  tho  woman),  shall  maintain 
a  contest  with  the  author  of  sin,  and  destroy  the  kingdom  which 
he  has  established,  is  the  direct  aud  primary  sense  of  the  divine 
promise.  It  was  not  yet  expressed  in  this  promise,  but  gradually 
became  apparent  in  the  progress  of  divine  revelation,  that  one 
man,  named,  in  a  particular  sense,  the  seed  of  the  woman  and  tlic 
JSon  of  M(w}  was  appointed  to  bring  victory  as  the  leader  in  this 


REDEMPTION    AND    SALVATION.  49 

contest,  and  that  this  second  Adam  (§  121.  2)  would,  necessarily, 
gain  the  victory,  because  at  the  same  time  "  all  the  fulness  of  the 
Godhead  dwelleth  in  him  bodily."  (Col.  2  :  9.) 

Obs.  1. — After  this  promise  is  given,  Sacred  History  exhibits  an 
unvarying  tendency  towards  the  great  end  indicated  in  the  promise, 
namely,  the  manifestation  of  that  Son  of  Man,  in  whom  and  through 
whom  the  counsel  of  God  should  be  completely  fulfilled.  Sacred 
History  commences  in  this  promise  an  unbroken  chain  in  the  gene- 
ration of  the  seed  of  the  woman,  of  which  the  last  link  is  found  in 
the  birth  of  the  second  Adam  ({  121.  1) ;  as  the  new  head  of  the 
human  race,  he  is  appointed  to  recommence  the  development  which 
had  been  arrested  by  the  fall,  and  conduct  it  to  its  perfect  comple- 
tion ;  hence  history,  as  it  appears  in  the  Old  Testament,  is  the  pre- 
liminary history  of  the  Incarnation  of  the  Son  of  God.  The  way  is 
prepared  for  it,  or,  rather,  it  is  brought  nearer  in  each  successive 
generation  in  the  line  of  promise:  each  is  a  nearer  approach  to  this 
great  end  or  ultimate  point  of  history  as  far  as  the  Old  Testament  is 
appointed  to  comprise  it  The  importance  of  the  genealogical  tables 
of  the  Old  Testament,  in  general,  may  be  hence  readily  perceived, 
and,  particularly,  of  that  genealogical  line  which  pervades  the  whole 
Old  Testament  with  peculiar  distinctness,  and  extends  from  Adam  to 
Christ.  (See  $  124.) 

Obs.  2.  —  The  mercy  of  God,  which  designs  to  prepare  man  for 
redemption,  exerts  its  influence  not  only  in  the  curse  pronounced  on 
the  serpent,  but  also  in  the  sentence  of  punishment  which  the  ju- 
dicial severity  of  God  declared  in  reference  to  man  (g  12,  2).  Both 
that  curse,  and  also  the  punishment  inflicted  on  man,  comprehend  a 
benefit  and  a  blessing  also.  If  the  woman  shall  bring  forth  children 
in  sorrow,  still,  she  shall  bring  forth  —  and  it  is,  precisely,  the  seed 
of  the  woman  which  shall  bruise  the  head  of  the  serpent.  The  bless- 
ing involved  in  the  curse  does  not  seem  to  have  been  entirely  hidden 
from  Adam's  view,  since,  in  reference  to  it,  he  M  called  his  wife's 
name  Eve,  because  she  was  the  mother  of  all  living."  (Gen.  3  :  20.) 
—  Labor,  performed  in  the  sweat  of  the  face,  which  is  specially 
assigned  to  man,  is  a  palliative  and  an  antidote  against  the  lust  of 
sin,  capable  of  preserving  him  from  many  transgressions. —  Thus, 
too,  even  his  expulsion  from  Paradise,  "  lest  ho  eat  of  the  tree  of 
life,  and  live  forever,"  and  death  also,  involve  both  a  penalty  and  a 
gracious  gift.  For,  if  man  had  eaten  of  that  tree,  his  life  on  earth, 
burdened  with  a  curse,  with  misery  and  corruption,  would  have 
become  eternal,  and  he  would  have  rendered  its  release  from  the 
5 


50  REDEMPTION    AND    SALVATION. 

consequences  of  sin  altogether  impossible.  Bodily  death,  on  the  other 
hand,  which,  without  an  intervening  redemption,  would  have  been  a 
curse  and  eternal  ruin  alone,  now  also  assumes,  through  that  redemp- 
tion, the  character  of  a  blessing  of  immeasurable  value.  For  it  is 
through  death  alone  that  sinful  man  can  attain  to  the  resurrection  ; 
the  body  is  not  "raised  in  incorru;>tion,"  until  it  has  been  "sown  in 
corruption."  (1  Cor.  15  :  42 ;  Phil.  3  :  21.     See  |  199.) 

Obs.  3.  —  The  act  of  God  in  appointing  the  Cherubim  "  to  keep 
the  way  of  the  tree  of  life"  (Gen.  3  :  24)  in  the  garden  of  Eden, 
{I  12.  3,  Obs.  1,)  likewise  appears  not  only  in  an  aspect  indicating 
judicial  severity,  but  also  in  one  which  conveys  a  promise  full  of 
consolation.  The  blessed  abode  from  which  man  is  expelled,  is 
neither  annihilated  nor  even  abandoned  to  desolation  and  ruin,  but 
withdrawn  from  the  earth  and  from  man,  and  consigned  to  the  care 
of  the  most  perfect  creatures  of  God,  in  order  that  it  may  be  ulti- 
mately restored  to  man  when  he  is  redeemed.  (Rev.  22  :  2.)  The 
garden,  as  it  existed  before  God  "  planted"  or  adorned  it,  came  under 
the  curse,  like  the  remainder  of  the  earth,  but  the  celestial  and  para- 
disiacal addition  was  exempted,  and  entrusted  to  the  Cherubim.  The 
true  (ideal)  Paradise  is  now  translated  to  the  invisible  world.  At 
least  a  symbolical  copy  of  it,  established  in  the  Holy  of  holies  in  the 
tabernacle  [l  45)  is  already  granted  to  the  people  of  Israel,  after  the 
pattern  whieh  Moses  saw  in  the  mount,  (Exodus  25  :  9,  40,)  and  the 
original  itself,  as  the  renewed  habitation  of  redeemed  man  will  here- 
after descend  to  the  earth.  (Rev.  21  :  10.)     See  §  201.  2,  Obs. 


§  15.    Gradual  Development  of  the  Plan  of  Salvation. 

1.  13ut  why  did  not  the  promised  redemption  immediately  ap- 
pear, in  place  of  being  delayed  four  thousand  years,  during  which 
the  way  was  prepared  for  it?  Because  it  was  needful  both  that 
man  should  be  prepared  for  salvation,  and  also  that  salvation 
should  be  prepared  for  man.  As  sin,  in  its  origin,  lay  in  the 
sphere  of  the  free  spirit,  and  not  in  mere  nature,  as  far  as  the 
latter  is  insusceptible  of  intelligent  freedom,  it  could  not  be  at 
once  abolished  by  a  single  effort  of  power;  and  salvation  could 
not  appear  suddenly  without  due  preparation.  Since  man  had 
yielded  to  sin  by  his  own  free  choice,  it  was  not  meet  that  he 
should  accept  of  salvation  through  compulsion ;  now,  in  order 
that  he  might  freely  determine  to  accept  of  it,  it  was  needful  that 


REDEMPTION    AND    SALVATION.  51 

he  should  receive  an  education  which  would  lead  to  this  result 
According  to  this  course  of  education,  it  was  requisite  that  ho 
should,  primarily,  acquire  a  knowledge  of  his  sinfulness  and  of 
the  misery  which  it  produces  —  next,  that  he  should  become  con- 
scious of  his  utter  inability  to  aid  himself  by  his  own  wisdom  or 
strength  —  and  that,  thus,  he  should  become  fully  aware  of  his 
need  of  a  redemption  from  above,  and  ardently  desire  it.  This 
precise  point  the  human  race,  as  a  whole,  could  not  reach,  until 
it  had  long  sought  and  labored  in  vain,  long  wandered  in  the  ways 
of  error,  and  endured  manifold  trials  and  chastisements  of  a  disci- 
plinary nature. — On  the  other  hand,  the  promised  salvation  itself 
could  not,  consistently,  appear  at  once  in  a  complete  form.  It  is 
an  unchanging  law,  applicable  to  all  that  has  a  beginning,  that 
every  manifestation  of  life  in  the  creature  should  unfold  itself  in 
regular  succession ;  the  plant,  for  instance,  with  its  blossoms  and 
its  fruits,  is  gradually  developed  from  the  living  germ.  Thus,  too, 
this  great  salvation  is  seen  to  take  root  in  the  period  which  pre- 
ceded the  Christian  era,  before  it  appeared  in  full  bloom  in  the 
Incarnation  of  Christ,  and  bore  fruit  in  the  Christian  Church. 

Obs.  —  In  this  connection,  while  the  point  is  considered  that  re- 
demption actually  appeared  to  the  world  only  after  a  period  of  pre- 
paration comprising  4000  years,  another  question  assumes  groat  im- 
portance: What  was  the  true  position  of  those  individuals  and  gene- 
rations which  had  already,  at  the  Christian  era,  left  the  scene  of 
development  which  this  world  presents?  —  This  necessity  of  a  prepa- 
ration regularly  conducted  through  thousands  of  years,  properly 
applies  to  the  race  of  man  only  as  a  whole.  The  salvation  in  ques- 
tion could  be  imparted  to  the  individual  in  any  preliminary  stage, 
who  relied  in  faith  on  the  original  foundation  of  salvation  which  was 
already  laid  after  the  fall,  and  who  applied  to  him.sc//  in  faith  the 
amount  of  revealed  truth  that  hadbeen  granted  to  his  age.  For,  as  the 
whole  plant  already  lies  potentially  in  the  germ,  so,  also,  the  first 
stage  in  the  history  of  salvation  included  the  whole  salvation  in  it- 
self potentially,  together  with  the  assurance  of  a  certain  development 
and  future  completion.  (See  g  26.  1,  Obs.)  It  is  true  that,  after  the 
Gentile  world  had  withdrawn  from  the  development  contemplated  in 
the  history  of  salvation  (g  20.  1,  Obs.  1,)  this  possibility  of  an  appro- 
priation of  salvation  fully  applies  to  the  people  of  Israel  alone.  But 
even  in  the  case  of  the  Gentiles,  God  had  "determined  the  times  bo- 


bZ  REDEMPTION    AND    SALVATION. 

fore  appointed,"  and  afforded  grounds  of  faith  (Acts  17  :  26-28; 
Rom.  1  :  18-21)  by  the  exercise  of  which  they  could  not,  it  is  true, 
attain  to  salvation  itself,  but  still  they  could  arrive  at  a  certain  mea- 
sure of  capacity  for  it.  To  meet  and  complete  this  capacity,  divino 
grace  is,  unquestionably,  both  willing  and  able  to  devise  the  means. 
(See?  195.  1,0ns.) 

2.  In  company  with  this  seed  of  salvation  which  is  regularly 
propagated,  the  seed  of  the  tares  which  the  enemy  sowed,  also 
thrives  vigorously,  bearing  its  accursed  blossoms  and  fruit  until 
the  day  of  final  judgment  and  final  separation.  (Matt.  13  :  24-30.) 
The  evil  also,  which  is  present,  is  guided  to  a  complete  unfolding 
of  itself,  in  order  that  all  that  it  contains  may  be  revealed,  that 
the  fearful  self-deception  in  which  it  moves  may  stand  forth  un- 
veiled and  exposed,  and  that  it  may  ripen  for  its  destruction  and 
judgment.  The  unfolding  of  evil  is  its  defeat;  hence  God  not 
only  endures  the  unfolding  of  evil,  which  steadily  excludes  itself 
from  salvation,  but  also  promotes  and  hastens  it,  that  its  judgment 
may  arrive.  (Exodus  9  :  12;  Matt.  13  :  12;  2  Thess.  2  :  11.) 

Obs.  —  In  the  prominent  points  which  occur  in  the  development 
of  salvation  as  it  advances  to  its  great  end,  certain  types  or  prefigu- 
rations  of  a  future  still  higher,  or  of  the  highest  development,  aro 
presented  ($  7.  5) ;  so,  too,  the  prominent  points  in  the  development 
of  evil,  as  it  advances  to  its  end,  present  prefigurations  of  its  futuro 
maturity  and  completion. 


CHAPTER   I. 

FROM  THE  FALL  OF  MAN  TO  THE  DELUGE. 
(To  the  year  I60G,  afUr  the  Creation  of  Mar..) 

§  1G.    Cain  and  Aid. —  The    Cainitcs  and  Sethitcs. 

1.  Gen.  4  :  1-15. — Two  opposite  tendencies  permanently  sub- 
sist together  in  the  human  race,  and  are  developed  with  increased 
distinctness  in  the  progress  of  time,  namely,  submission  to  God  in 
faith,  and  obstinate  estrangement  from  God.  The  commencement 
and  the  prefigurations  of  both  unfold  themselves  already  in  the 
first  two  sons  of  the  first  human  pair.  Eve  joyfully  exclaims  at 
the  birth  of  her  first  son  :  "  I  have  gotten  a  man  from  the  Lord," 


REDEMPTION    AND    SALVATION.  53 

and  calls  him  Cain,  (that  is,  gotten,  or,  acquired).  She  soon  be- 
comes aware  of  her  error,  and  calls  her  second  son  Abel,  (that  is, 
breath,  vanity)  Each  brings  an  offering  to  the  Lord  —  the 
former,  of  the  fruit  of  the  ground,  the  latter,  of  the  firstlings  of 
his  flock.  The  offering  of  Abel,  besides  that  it  manifests,  as  a 
bloody  sacrifice,  a  deeper  religious  feeling  and  desire,  is  brought 
in  faith  (Heb.  11  :  4),  and  therefore,  the  Lord  had  respect  unto 
him  and  his  offering  The  envy  which  now  took  possession  of 
Cain  impelled  him,  even  after  he  had  received  a  warning  from 
the  Lord,  to  become  the  murderer  of  his  brother  (1  John  3  : 
12).  Abel's  blood  cries  unto  Heaven  (Heb.  12  :  24),  and  Cain 
is  cursed,  and  becomes  a  fugitive  and  a  vagabond  in  the  earth. 

Obs.  —  A  certain  transaction  —  the  offering  of  a  sacrifice — occu- 
pies the  threshold  of  the  history  of  man  after  the  fall,  which  con- 
tinued during  four  thousand  years  to  be  the  central  point  of  all  divine 
worship ;  it  was  the  problem  of  ages,  the  full  solution  of  which  was 
not  found,  till  it  had  reached  its  goal,  in  the  fulness  of  tho  time,  on 
Golgotha.  It  expresses  the  fundamental  idea  that  a  necessity  exists 
of  solving  and  reconciling  the  direct  and  positive  opposition  in  which 
human  sinfulness  and  divine  holiness  stand  to  each  other.  (See  \  48, 
on  the  significance  of  sacrifices.)  —  Whence  did  this  singular  institu- 
tion proceed?  What  produced  this  agreement  in  the  mode  of  wor- 
ship adopted  by  all  the  nations  of  antiquity  without  exception  ?  It 
may  be  supposed,  according  to  a  conjecture  not  unsupported  by 
weighty  considerations,  to  have  originated  in  tho  divine  appointment 
and  instructions  received  by  the  human  race  in  its  infancy  ;  the  in- 
terpretation which  closely  connects  with  it  the  circumstance  that 
"  the  Lord  God  made  coats  of  skins,  and  clothed"  Adam  and  Eve 
(Gen.  3  :  21),  when  they  were  ashamed  of  their  nakedness  (ver.  7, 
10),  may,  possibly,  be  well  founded.  (Isaiah  01  :  10.) 

2.  Gen.  4  :x16-24.  —  Cain  dwelt  in  the  land  of  Nod.  His 
descendants  founded  the  kingdom  of  the  world,  as  the  opposite 
of  the  kingdom  of  God ;  they  invented  the  arts  and  pleasures  of 
life,  and  deified  themselves  and  their  ancestors.  Caiu  himself 
built  the  first  city  for  his  son  Enoch.  Lamech,  the  Cainite,  in- 
troduced polygamy,  boastingly  confided  in  his  own  arm  as  his  God, 
and,  in  his  warlike  song,  appears  as  the  first  poet.  His  son  Jabal 
is  the  ancestor  of  the  nomadic  tribes  which  dwell  in  tents;  Jubal 
invented  striDged  and  wind-instruments;  Tubal-cain  was  skilled 
5« 


54  REDEMPTION     AND     SALVATION. 

in  the  use  of  brass  and  iron,  and  Naamah,  the  daughter  of  Cain, 
according  to  tradition,  first  added  ornaments  to  female  apparel. 

3.  Gen.  4  :  25 — 5  :  32.  —  It  was,  probably,  soon  after  the 
death  of  Abel  (ch.  4  :  25),  that  Adam,  when  he  was  130  years 
of  age,  begat  a  son  in  his  own  likeness,  whom  he  called  Seth, 
(that  is,  appointed  or  put).  lie  was  put  in  the  place  of  Abel.j 
and  was  the  ancestor  of  the  race  of  the  children  of  God  which 
continued  in  the  faith,  and  which  included  ten  generations  previ- 
ous to  the  Deluge  :  Adam,  Seth,  Enos,  Cainan,  Mahalaleel,  Jared, 
Enoch,  Methuselah,  Lamech,  and  Noah.  Adam  lived  030  years; 
Methuselah,  whose  age  exceeded  that  of  any  other  human  being, 
lived  DG9  years.  Enoch,  "  the  seventh  from  Adam"  (Judc,  ver. 
14),  because  he  walked  with  God,  by  faith,  was  translated,  that 
he  should  not  see  death,  (Hcb.  11  :  5).  He  preached  concerning 
the  coming  of  the  Lord  to  execute  judgment,  Jude,  ver.  15, 
(perhaps  he  prophesied  concerning  the  deluge).  Lamech,  like 
Eve,  expected  to  find  in  his  son  a  comforter  in  his  work  and  toil 
on  the  ground,  which  the  Lord  had  cursed,  and  hence  called  him 
Noah,  (that  is,  rest  or  comfort).  (He  probably  hoped  to  find  in 
the  tenth  generation  the  fulfilment  of  the  aucient  promise,  since, 
according  to  established  opinions,  the  number  ten  represented  a 
completion  or  a  conclusion.)  The  life  of  Adam  extended  to  the 
fifty-sixth  year  of  Lamech ;  (Shem,  the  grandson  of  the  latter, 
survived  Abraham  50  years). 

Ons.  —  The  longevity  which  is  characteristic  of  this  period,  arising, 
in  part,  from  the  circumstance  that  the  strength  of  the  primitive 
generations  was  less  impaired  than  in  the  case  of  their  successors, 
and  that  the  primitive  power  of  antediluvian  nature  was  not  yet  en- 
tirely broken,  is  to  be  ascribed  chiefly  to  the  purpose  of  God  to 
furnish  the  earth  the  more  speedily  with  inhabitants. 

§  17.    The  Deluge. 

1.  Gen.  ch.  C. — While  men  began  to  multiply  with  wonderful', 
rapidity,  during  the  long  period  of  life  granted  to  them,  ungodli- 
ness began  to  prevail  in  the  same  degree.  The  fathers,  in  the 
Sethitic  line,  who  walked  in  faith,  were  the  salt  of  the  earth. 
The  "  sons  of  God"  (usually  understood  to  be  the  Sethites),  saw 


REDEMPTION    AND     SALVATION.  55 

the  "  daughters  of  men"  (usually  interpreted  as  the  daughters  of 
Caiu).  that  they  were  fair;  and  they  took  them  wives  of  all  which 
they  chose.  From  these  ungodly  espousals  proceeded  arrogant, 
violent^  and  wicked  men  (Nephilim,  "giants");  wickedness  and 
violence  at  length  so  generally  prevailed,  that  only  one  man  was 
found  who  had  kept  the  faith  :  Noah,  "  a  preacher  of  righteous- 
ness." (2  Pet.  2  :  5.)  The  long-suffering  of  God  waited  120 
years  for  the  repentance  of  men.  In  the  meanwhile,  Noah  built 
the  ark,  according  to  the  command  of  God,  and  made  it  300  cu- 
bits in  length,  50  cubits  in  breadth,  and  30  cubits  in  height.  But 
men  were  not  led  to  repentance ;  "  they  were  eating  and  drinking, 
marrying,  and  giving  in  marriage,  until  the  day  that  Noah  entered 
into  the  ark,  and  knew  not  until  the  flood  came,  and  took  them 
all  away"  (Matt.  24  :  38,  39), — a  warning  and  a  type  of  the  day 
of  judgment. 

Obs. — "It  repented  the  Lord  that  ho  had  made  man  on  the  earth." 
(Gen.  G  :  G.)  Repentance  implies,  first,  a  painful  consciousness  that 
the  result  does  not  correspond  to  the  design,  and,  secondly,  an  ardent 
desire  to  be  able  to  annul  the  past,  and  to  commence  anew.  So  far, 
a  certain  analogy  may  be  traced  between  the  divine  and  human  re- 
pentance. They  differ  essentially  herein,  that  the  perverse  result  is 
at  no  time  and  in  no  mode  occasioned  by  God,  and  that  ho  always 
possesses  tho  means  to  annul  the  past,  and  to  commence  anew.  In 
this  instance,  he  arrested  the  course  in  which  the  creatures  of  his 
hand  proceeded,  by  the  judgment  of  the  Deluge,  and  commenced 
anew  in  Noah,  as  the  second  ancestral  head  of  the  human  race. 

2.  Gen.  7  :  1 — 8  :  14.  —  In  obedience  to  the  command  of 
God,  Noah  entered  the  ark,  together  with  his  wife,  his  three  sons, 
Shem,  Ham  and  Japheth,  and  their  wives.     He  also  took  with 

him  "  of  every  living  thing  of  all  flesh,  two  of  every  sort^ 

male  and  female  (6  :  19),  but  of  every  clean  beast  "by  sevens" 
(7  :  2),  probably  for  sacrificial  purposes  (8  :  20) ;  the  necessary 
supply  of  food  was  also  secured  (6  :  21),  and  the  Lord  then  "shut 
him  in."  (7  :  1G.)  The  Deluge  commenced  in  the  six  hundredth 
year  of  Noah's  life,  in  the  second  month,  the  seventeenth  day  of 
the  month — in  the  year  of  the  world  1656.  The  waters  rose  15 
cubits  above  the  highest  mountains,  and  "all  in  whose  nostrils 
was  the  breath  of  life,  of  all  that  was  in  tho  dry  land,  died." 


56  REDEMPTION    AND    SALVATION. 

(7  :  22.)  The  Deluge  extended  through  the  space  of  a  year; 
the  ark,  at  length,  rested  on  Ararat,  a  ridge  of  mountains  in 
Armenia. 

Ons.  1. — The  capacity  of  the  ark  was  3, GOO, 000  cubic  feet ;  if  we 
assign  nine-tenths  of  this  space  to  the  food  which  was  stored,  and 
allow  54  cubic  feet,  on  an  average,  for  each  pair  of  animals  (throe 
feet  in  each  direction,  length,  breadth  and  height,  for  each  animal), 
sufficient  space  remained  for  nearly  7000  species.  No  fish,  insccta 
or  worms  were  included  ;  all  the  varieties  may  be  referred  to  species, 
and  the  species  now  claimed  as  belonging  to  a  genus,  may,  perhaps 
in  many  cases,  be  reduced  in  number.  The  gathering  of  the  animals 
was  facilitated  by  their  own  instinct ;  even  now,  a  certain  presenti- 
ment of  an  approaching  catastrophe  in  nature  occasionally  leads 
them  to  seek  the  neighborhood  of  man  ;  besides,  a  difference  of  cli 
mate  did  not  exist  before  the  Flood.  A  mass  of  water  equal  to  the 
two-hundrcd-ancl-seventy-second  part  of  the  mass  of  the  earth  would 
be  sufficient  to  envelope  the  globe  with  a  covering  of  water  rising  to 
a  vast  height  above  the  level  of  the  sea. 

Obs.  2.  —  Traditions  of  a  general  deluge  are  found  among  all  na- 
tions, exhibiting;,  in  most  instances,  a  surprising  agreement  with  the 
scriptural  narrative.  These  traditions  introduce  statements  which 
render  it  easy  to  recognise  the  Noah  of  whom  the  Bible  speaks,  in 
the  righteous  Manu  (elsewhere  called  Satyavrata,  with  his  three 
sons,  Scherma,  Charma,  and  Jyapeti)  of  India,  in  Xisuthrus  (the 
tenth  king  after  Alorus)  of  Chaldea,  in  Osiris  of  Egypt,  in  Fohi  of 
China,  and  in  Deucalion  of  Greece.  Coins  of  the  Phrygian  city  of 
Apamca  (of  the  third  century)  represent  the  Flood  in  a  mode  which 
resembles  the  scriptural  account,  and,  besides,  exhibit  the  letters 
Nii.  Traditions,  preserving  a  similarly  striking  correspondence,  are 
also  found  among  the  Peruvians,  Mexicans,  Greenlanders,  &c. 

Ons.  3.  —  Geology  also  furnishes  the  most  decisive  evidence  of  a 
general  Flood.  The  surface  of  the  earth  exhibits  a  deposite  which 
succeeded  a  universal  and  mighty  flood,  and  which,  consequently, 
has  received  the  appellation  of  diluvial  land. 

Vast  quantities  of  bones  and  teeth  of  ante-diluvian  animals,  masses 
of  rock  and  boulders,  carried  onward  by  the  flood,  are  found  in  this 
diluvial  portion.  Masses  of  granite,  often  of  immense  size,  and  evi- 
dently derived  from  the  elevated  regions  of  Scandinavia,  are  spread 
over  Northern  Germany  and  the  regions  adjoining  the  Baltic  Sea, 
and  can  have  been  transported  thither  by  a  mighty  flood  alone  (pos- 
siblv  on  fields  of  ice).    Thus,  too,  the  flood  carried  rocks  of  immense 


REDEMPTION    AND    SALVATION.  57 

siae  from  Mt.  Blanc  to  the  Jura  mountains.  It  deposited  quantities 
of  bones  of  the  Mastodon  on  the  Cordilleras,  at  a  height  of  8000 
feet;  and  avalanches  of  snow  on  the  Himalaya  mountains,  at  an  alti- 
tude of  16,000  feet,  have  brought  down  the  bones  of  deer  and  horses. 
Many  bone-caves  (like  the  Kirkdale  cave  near  York,  which  Buck- 
land  iirst  investigated  for  geological  purposes),  clearly  show  the  dif- 
ference between  the  ante-diluvian  and  the  postdiluvian  periods. 
From  the  Arctic  Sea,  through  the  tropical  regions,  and  as  far  as  the 
southern  hemisphere  —  in  Siberia  and  North  America,  in  Germany, 
Peru,  Mexico  and  New  Holland  —  there  are  found  vast  numbers  of 
fossils  (tropical  plants  and  animals,  forests  of  palm-trees,  and,  par- 
ticularly in  Siberia,  entire  herds  of  elephants).  Nay,  a  mammoth 
was  found  (at  the  beginning  of  the  present  century)  in  the  ice  of 
Tungusi  (Siberia),  with  the  flesh,  skin  and  hair  still  preserved,  fur- 
nishing evidence  that  these  animals  had  been  buried  by  the  sudden 
arrival  of  the  flood,  and,  further,  that,  previous  to  the  Deluge,  a  tro- 
pical climate  had  prevailed  over  the  whole  earth,  which  was  con- 
verted by  that  event,  at  the  poles,  into  one  of  excessivo  severity. 

Ons.  4. — During  his  descent  into  hell,  and  previous  to  his  resur- 
rection, Christ  preached  to  those  who  had  perished  in  tho  deluge. 
(1  Pet.  3  :  19,  20;  |  156.  Obs.  1.)  Tho  deluge  was  a  flood  of  grace 
to  Noah,  and,  in  this  aspect,  was  a  prefiguration  of  Baptism.  (1  Pet. 
3:21.) 


CHAPTER  II. 

FROM  THE  DELUGE  TO  THE  CALLING  OF  ABRAHAM. 
(1656—2083,  after  tho  Creation  of  Man.) 

§  18.    The  Noachian  Covenant. 

Gen.  8  :  15  —  9  :  17.  —  The  messenger  of  peace,  bearing  tho 
olivc-lcaf,  had  announced  the  abatement  of  the  waters  of  tho 
deluge.  In  obedience  to  the  divine  command,  Noah  went  forth 
from  tho  arkj  he  builded  an  altar,  and  offered  sacrifice.  Tho 
Lord  smclled  the  sweet  savour,  and  said  :  "  /  will  not  again  curse 
the  ground  any  more  for  man*  8  sake,  for  the  imagination  of  man's 
"heart  is  evil  from  his  youth-:  neither  will  I  again  smite  any  more 
everything  living,  as  I  have  done.  While  the  earth  remaineth, 
seed-time  and  harvest,  and  cold  and  heat,  and  summer  and  win- 
ter, and  day  and  night,  shall  not  cease."     Tho  paradisiacal  bless- 


58  REDEMPTION    AND    SALVATION. 

ing  :  "  Br  fruitful,  and  multiply,  and  replenish  the  earth,"  was 
renewed  in  the  case  of  Noah  and  his  sons;  dominion  overall 
animals  was  also  given,  hut  the  power  of  dominion  was  no  longer 
a  natural  endowment;  authority  could  be  exercised  over  animals 
only  through  the  medium  of  cunning  and  art,  or  of  fear  and 
dread.  Animal  food  was  expressly  allowed,  but  "flesh  with  the 
life  thereof,  which  is  the  blood  thereof,"  was  excepted.  (Sec  Lev. 
17  :  11.)  "  Whoso  sheddeth  man's  blood,  by  man  shall  his  blood 
be  shed  :  for  in  the  image  of  God  made  he  man."  —  As  a  token 
of  the  renewed  covenant,  God  set  the  rainbow  in  the  cloud. 

Obs.  —  Thus,  a  new  course  of  development  commences  in  the 
kingdom  of  God,  occupying  the  period  during  which  the  forbearance 
of  God  (Rom.  3  :  25),  dealt  with  sin,  until  He  should  bo  manifested, 
who  was  able  to  atone  for  it  and  to  blot  it  out.  The  renovated  earth 
proceeding  from  the  deluge  (its  baptism  of  water,  1  Pet.  3  :  21),  is 
appointed  to  be  replenished  by  a  new  race  of  men,  the  remnant  of 
the  former,  like  a  brand  plucked  out  of  the  fire,  but,  nevertheless, 
connected  with  that  former  race.  Adam's  sin  dwells  in  the  race  that 
is  spared,  as  it  dwelled  in  the  former,  but  the  counsel  of  salvation 
rules  over  the  race  with  increased  activity.  Noah's  sacrifice,  which 
opens  the  new  development,  is  a  confession  of  sinfulness  and  of  the 
hope  of  redemption.  The  response  of  God  to  this  confession  is 
written  on  the  vault  of  heaven,  and,  like  characters  inscribed  with 
sympathetic  ink,  which  afterwards  become  visible,  the  writing  of  God 
stands  forth  brightly  and  distinctly  before  all  succeeding  generations, 
when  the  lowering  storm,  admonishing  us  of  former  judgments, 
gives  place  to  the  cheering  beams  of  the  sun  that  reminds  us  of  the 
grace  which  has  since  been  revealed.  The  exalted  plan  according  to 
which  God  administers  the  affairs  of  the  world,  contemplates  the 
universal  sinfulness  of  man  as  an  evil  that  has  occurred  and  that 
still  operates,  and  that  plan  is  now  so  arranged  as  to  be  adaptod  to 
man  ;  (there  is  deep  significance  in  the  word  "  for,"  which  occurs  in 
the  promise,  Gen.  8  :  21).  Divine  mercy  regards  the  sinner  as  an 
unhappy  creature,  and  tenderly  deals  with  him  while  the  possibility 
of  his  salvation  exists,  and  the  divine  long-suffering  bears  with  the 
sinner  and  spares  him  as  long  as  his  return  to  God  is  possible ;  both 
unite  in  delaying  the  second  and  last,  or  general  judgment  of  divine* 
holiness  (which  can  consider  sinfulness  as  guilt  alone  and  punish  it 
as  such),  until  divine  grace  shall  have  accomplished  all  things  which 
it  had  predetermined  to  do  for  the  redemption  of  the  sinful  race  of 
man.  (Acts  17  :  31.)     Even  this  new  course  of  development,  how- 


REDEMPTION    AND    SALVATION.  59 

ever,  although  commenced  under  such  favorable  circumstances,  does 
not  yet  conduct  to  the  manifestation  of  salvation ;  it  is  interrupted 
by  the  renewed  degeneracy  of  man,  and,  therefore,  needs  a  new 
commencement,  according  to  a  modified  plan.  For  the  fruit  which 
it  brings  forth  is  not  divine  salvation,  but  ungodly  heathenism.  The 
unity  of  the  human  race,  which  had  re-appeared  after  the  deluge 
with  renewed  vigor,  and  which  could  have  powerfully  promoted  and 
accelerated  the  development  contemplated  by  God,  proves  to  be  the 
source  of  actions  offensive  to  God ;  it  becomes  necessary  to  termi- 
nate the  unity  and  union  of  the  raco  [\  20),  which  threaten  to  frus- 
trate the  great  plan  of  God,  and  commence  anew. 

§19.   The  Sons  of  Noah. 

Gen.  9  :  18-29.  —  Noah  began  to  be  a  husbandman,  and  he 
planted  a  vineyard.  And  he  drank  of  the  wine,  and  was  drunken ; 
and  he  was  uncovered  within  his  tent.  Ham,  his  youngest  son, 
mocked  him,  but  Shem  and  Japheth,  with  averted  faces,  covered 
their  father.  This  unsightly  transaction  reveals  the  personal 
character  and  natural  tendency  of  each  of  the  sons  of  Noah ;  and, 
since  generation  is  a  communication  of  being,  these  character- 
istics are  further  unfolded  in  their  descendants.  Hence,  when 
Noah,  after  he  awoke,  knew  all  that  had  been  done,  he  prophet- 
ically pronounces  a  blessing  and  a  curse,  containing  a  history  of 
the  world  in  the  germ.  "Cursed  be  Canaan;  a  servant  of  ser- 
vants shall  he  be  unto  his  brethren.  Blessed  be  the  Lord  God  of 
Shem)  and  Canaan  shall  be  his  servant.  God  shall  enlarge 
Japheth,  and  he  shall  dwell  in  the  tents  of  Shem  ;  and  Canaan 
sliall  be  his  servant." 

Obs. — Noah's  prophetic  contemplation  is  influenced  by  the  wicked- 
ness of  Ham,  and  the  filial  piety  of  the  brethren  of  the  latter ;  hence 
ho  regards  the  bright  aspects  alone  presented  by  the  development  of 
Shem  and  Japheth,  and  the  dark  aspects  alone  in  that  of  Ham. — 
Jehovah,  the  God  of  salvation,  who  forms  and  executes  the  counsel 
of  salvation  ($  3,  Obs.),  is  the  God  of  Shem  ;  he  is  the  chosen  one  of 
Jehovah  ;  the  promised  salvation  of  mankind  shall  proceed  from  the 
family  of  Shem,  and  not  from  those  of  Japheth  and  Ham.  Japheth 
shall  be  enlarged  and  dwell  in  the  tents  of  Shem ;  that  is,  the  de- 
scendants of  Japheth  shall  be  received  as  participants  of  the  salva- 
tion proceeding  from  Shem.    Canaan  was  the  youngest  son  of  Ham; 


60  REDEMPTION    AND    SALVATION. 

thus  Ham  receives,  in  his  own  youngest  son,  the  recompense  for  the 
wicked  conduct  of  which  he  himself,  the  youngest  son  of  Noah,  had 
been  guilty.  The  curse  of  temporal  and  spiritual  bondage  lies  on  his 
house;  and  while  a  curse  and  evil  are  announced  in  place  of  a  bless- 
ing and  salvation,  it  is  not  yet  revealed  to  him  that  his  descendants 
can  and  shall  be  hereafter  made  free  in  Christ  from  all  bondage,  and 
that,  in  Christ,  the  curse  which  long  and  heavily  oppressed  them, 
since  the  days  of  their  ancestors,  shall  terminate.  That  the  bright 
aspects  of  their  development  will  assuredly  be  manifested,  even  if 
the  time  be  distant,  wo  already  learn  from  the  words  :  "Princes  shall 
come  out  of  Eqi/pt ;  Ethiopia  shall  soon  6tretch  out  her  hands  unto 
God."  (Ps.  C8V31.) 

§  20.    The   Confusion  of  Tongues,  and  tJie  Dispersion  of  Man- 
hind. 

1  Gen.  ch.  11.  —  The  descendants  of  Noah  proceeded  from 
Armenia  in  an  eastern  direction,  and  dwelt  in  a  plain  in  the  land 
of  Shinar,  between  the  Euphrates  and  the  Tigris.  Anticipating 
that  an  excess  of  population  would  ultimately  render  their  disper- 
sion necessary,  they  propose  to  establish  a  central  point  of  union, 
to  ascend,  with  Titanian  arrogance,  to  the  clouds,  and,  by  a  com- 
bination of  all  their  strength,  to  defy  Him  who  dwells  in  heaven. 
"Go  to,"  they  say,  "  let  us  build  us  a  city,  and  a  tower,  whose 
top  m^r  reach  unto  heaven  ;  and  let  us  make  us  a  name."  (See 
Gen.  12  :  2,  "name,"  Ilebr.  Shorn.)  Hitherto,  the  whole  earth 
had  been  of  one  language  and  of  one  speech  —  the  necessary  con- 
dition of  united  action.  This  bond  was  broken  ;  the  Lord  came 
down  and  confounded  their  language,  so  that  they  left  off  to  build 
the  city;  on  this  account,  it  received  the  name  of  Babel,  (that  is, 
confusion).  As  their  union  had  been  perverted,  the  Lord  scat- 
ters them  abroad.  Henceforth,  the  nations  walk  in  their  own 
ways  (Acts  14  :  1G)  until  they  meet  again  on  Golgotha  before  the 
despised  cross,  the  reverse  of  the  proud  tower  —  until  the  Lord 
again  comes  down,  and,  on  the  day  of  Pentecost,  re-unites  by  his 
Spirit  the  divided  tongues  in  one.  But  Babel  is  a  type  of  all 
that  is  ungodly  and  anti-Christian  —  a  type  of  the  maturity  which 
evil  must  hereafter  reach.  (See  §  15.  2,  Obs.  and  §  196.) 

Ons.  1.  —  When  the  words  were  spoken:  "Go  to,  let  us  build. 
Ac,"  the  hour  of  the  birth  of  heathenism  arrived.     For  heathenism 


REDEMPTION    AND    SALVATION.  61 

essentially  consists,  on  the  one  hand,  in  a  denial  of  the  living  and 
personal  God,  and  contempt  of  the  salvation  which  he  had  prede- 
termined to  bestow  —  and,  on  the  other,  in  the  opinion  of  man  that 
he  can  and  must  aid  himself  by  his  own  power  and  wisdom,  and, 
consequently,  in  the  effort  to  set  forth  salvation  by  his  own  means. 
This  tendency  became  visible  and  recognizable  in  the  attempt  of  the 
builders  of  the  tower,  and  then  a  development  commenced,  which,  as 
it  is  unable  to  reach  the  mark  set  before  it,  can,  and  ought  to,  termi- 
nate only  in  a  total  failure,  in  loss  of  confidence  in  itself,  and  in  de- 
spair. (See  1 120.  1.) 

Obs.  2. — The  temple  of  Belus  in  Babylon,  described  by  Herodotus 
I.  181,  and  Strabo,  1C.  1.,  is  generally  considered  as  a  later  comple- 
tion of  this  unsuccessful  plan  of  building.  A  mass  of  ruins  on  the 
west  bank  of  the  Euphrates,  of  more  than  2000  feet  in  extent,  which 
the  Arabs  call  Dirs  Nimrud  (Nimrod's  tower),  constitutes,  according 
to  tradition,  the  remains  of  the  tower  of  Babel. 

2  Gen.  ch.  10.  —  Japheth  originally  proceeded  in  a  northerly 
direction :  agreeably  to  the  paternal  blessing  which  had  predicted 
his  enlargement,  his  descendants,  who  form  the  active  element  in 
history,  peopled  Northern  Asia,  and  the  whole  of  Europe :  even 
in  our  own  day  the  influence  of  that  blessing,  "  God  shall  enlarge 
Japheth,"  is  seen  in  the  tendency  of  these  descendants  to  esta- 
blish colonies  in  new  regions.  Ham  proceeded  towards  the  south ; 
the  heat  of  the  mid-day  sun  corresponded  alike  to  his  name 
(Flam,  warmth,  heat)  and  to  the  ardor  of  his  disposition;  his  de- 
scendants occupied  the  southern  peninsulas  of  Asia,  India,  Arabia, 
and  the  whole  of  Africa.  The  race  of  Shem,  constituting  the 
stable  element  in  history,  was  established  in  Central  Asia,  and 
extended  both  in  an  easterly  and  in  a  westerly  direction.  The 
promised  line  is  seen  in  this  family,  which  again  presents  in  one 
period  or  division  an  aggregate  of  ten  generations :  Shorn,  Ar- 
phaxad,  Salah,  Eber,  Peleg,  lieu,  Serug,  Nahor,  Terah  and 
Abraham.  But,  towards  the  close  of  this  period,  corruption  ap- 
pears even  in  the  line  of  promise,  for  Terah,  the  father  of  Abra- 
ham, already  served  other  gods  (Joshua  24  :  2,  14). 

Obs.  1.  —  The  time  in  which  the  events  narrated  above,  occurred, 
is  indicated  in  Gen.  10  :  25  ;  it  is  there  Btated  that  the  great-great- 
grandson  of  Shem  received  his  name  Peleg  (that  is,  division)  from 
the  fact  that  in  his  days  the  earth  was  divided.     (Others,  applying 
6 


62  REDEMPTION    AND    SALVATION. 

the  term  to  a  physical  change,  suppose  that  an  abruption  or  division 
of  the  several  continents  is  implied.)  —  Further  details  respecting 
the  dispersion  and  extension  of  mankind  are  fuund  in  the  Mosaic 
table  of  nations,  which,  like  a  vast  genealogical  map  of  the  world, 
exhibits  the  manner  wherein  the  descendants  of  Noah  established 
themselves  in  the  regions  east  of  the  Mediterranean  Sea.  —  The  first 
government  characterized  by  the  culture  and  power  to  which  it  at- 
tained, was  founded  by  Nimrod,  the  llamite,  in  the  land  of  Shinar. 
(Gen.  10  :  10.) 

Obs.  2. —  The  confusion  of  tongues  and  the  consequent  dispersion 
of  nations,  like  the  fall  of  man  and  the  union  of  the  sons  of  God  with 
the  daughters  of  men  in  a  former  period,  constituted  a  crisis  in  the 
history  of  man.  For  the  development  which  God  had  appointed  is 
again  perverted,  arrested  and  ruined  ;  hence  it  became  necessary 
that  a  new  period  in  the  events  which  prepared  the  way  for  the  pro- 
mised salvation,  should  commence.  In  the  natural  world,  diversities 
of  climate  originated  in  the  deluge  ;  the  confusion  of  tongues,  com- 
bining its  influence  to  a  certain  degree  with  that  of  climate,  now  led 
to  many  distinctions  among  men,  which  are  perceptible  in  their  re- 
spective races,  national  peculiarities,  languages  and  religious  (my- 
thological) systems. 

Obs.  3. — The  table  of  nations  (Gen.  ch.  10),  which  may  seem  to  be 
uninteresting  and  useless,  is,  nevertheless,  very  significant  in  this 
connection.  For  at  this  point,  when  Sacred  History  allows  the  na- 
tions from  which  it  is  turning  away,  to  walk  in  their  own  ways,  the 
preservation  of  their  names  implies  that  not  one  of  them  shall  be 
ultimately  lost  to  it,  or  be  forgotten  by  the  counsel  of  eternal  love. — 
This  table,  besides,  exposes  the  fallacies  of  the  mythical  genealogies 
of  pngans,  contradicts  their  fables  respecting  gods,  heroes  and  pe- 
riods of  millions  of  years,  and  also  affords  a  firm  foundation  for  in- 
vestigations concerning  the  origin  and  the  traditions  of  nations. 


REDEMPTION    AND    SALVATION.  63 


CHAPTER   III. 

FROM  THE  CALLING  OP  ABRAHAM  TO  THE  BIRTH  OF  CHRIST. 
(2083—4228,  after  the  Creation  of  Man.) 

§  21.   General  View* 

1.  In  consequence  of  the  perversity  of  men,  the  manifestation 
of  salvation  could  not  take  place  during  the  two  preparatory  pe- 
riods (described  in  the  two  preceding  chapters),  which  were  de- 
signed to  lead  to  it.  God  does  not,  however,  abandon  his  counsel 
of  redemption,  but  commences  his  gracious  operations  anew.  In 
each  of  the  two  former  periods  the  whole  race  of  man  was  ap- 
pointed to  sustain  the  development  of  salvation,  for  in  each  the 
whole  race  could  trace  its  origin  to  the  same  head  (Adam  and 
Noah).  We  now  perceive  mankind  unfolded  as  a  multitude,  and  no 
longer  characterized  by  unity;  all  are  now  alienated,  indeed,  from 
the  divine  counsel  of  redemption,  but  they  are  not  destroyed  by  a 
new  judgment  extending  over  the  whole  earth  j  they  are,  on  the 
contrary,  reserved  unto  salvation,  and  can  and  shall  be  restored 
(§  18.  Ob8.).  If  they  have  become  incapable  of  sustaining  a  part 
in  the  preparation  of  salvation,  they  can,  at  least,  be  made  capa- 
ble of  accepting  salvation  at  a  subsequent  period,  when  it  is  mani- 
fested in  its  completion.  Hence,  the  preparation  of  it  which  now 
commences  anew,  necessarily  assumes  the  character  of  Particular- 
ism [that  is,  a  special  relation  between  God  and  a  chosen  people] ; 
it  is  the  appointed  task  of  the  development  of  Paganism  to  awaken 
the  feeling  of  a  need  of  salvation  and  lead  to  a  susceptibility  of  it ; 
while,  on  the  contrary,  it  is  the  appointed  task  of  Judaism  to 
manifest  that  salvation  itself.  God  chooses  one  man,  and  intrusts 
to  him  and  to  his  descendants  the  care  of  the  sacred  deposit. 

*  See  tho  [author's]  treatise,  entitled :  "  Land  und  Volk  Israel,"  in  the 
Christotcrpc  for  the  year  1853. 


64  REDEMPTION    AND    SALVATION. 

Here  all  divine  revolutions  and  preparations  intended  to  lead  to 
salvation,  are  concentrated,  until  the  kingdom  of  God,  after  ac- 
quiring internal  strength  and  completion,  shall,  in  the  following 
period,  embrace  all  nations  within  its  limits.  In  the  mean  time, 
God  "suffers  all  nations  to  walk  in  their  own  ways"  (Acts  14  : 
10),  in  order  that  they  may  ascertain  in  their  own  experience 
whether  human  strength  and  wisdom  can  afford  aid.  They  are 
given  up  to  themselves,  like  the  prodigal  son  who  withdraws  from 
the  embrace  of  his  father,  and  carries  his  portion  with  him  into 
the  world.  They  carry  with  them  as  their  portion  from  the  pa- 
ternal home,  the  recollections  and  the  hopes  of  a  primitive  age, 
and  the  law  that  is  written  in  their  hearts.  And  the  prodigal, 
after  he  had  spent  all,  and  no  man  gave  unto  him  even  the  husks 
that  the  swine  did  eat,  at  length  returns  to  his  father,  full  of  sor- 
row, and  hungering  after  the  bread  of  life  —  and  he  is  kindly  re- 
ceived. So  too,  should  men  be  prepared  for  salvation  amid  the 
development  of  Paganism,  and,  by  the  development  of  Judaism, 
that  salvation  should  be  prepared  for  them  (§  15.  1). 

2.  In  the  people  of  God  we  see  the  people  of  desire,  directing 
wishful  glances  towards  the  future  which  is  to  bring  salvation. 
They  represent  in  history  the  divine  opposition  to  prevailing  evil ; 
they  are  the  voice  of  one  crying  in  the  wilderness :  "  Prepare  ye 
the  way  of  the  Lord."  (Mark  1  :  3.)  It  is  true  that  the  perver- 
sity of  the  human  heart  developes  itself  even  in  this  chosen  na- 
tion, and  that,  as  a  body,  it  is  often  alienated  from  God ;  never- 
theless, while  it  is  not  distinguished  by  an  unusual  degree  of 
culture,  or  peculiar  success  in  the  arts  and  sciences,  this  nation 
is  characterized  by  a  high  degree  of  culture  in  religion ;  it  pos- 
sesses treasures  of  divine  wisdom;  it  is  strong  in  hope,  and 
mighty  in  a  faith  that  overcomes  the  world.  In  this  nation 
the  way  is  regularly  prepared  that  conducts  to  salvation ;  the 
Saviour  of  the  world  proceeds  from  their  midst ;  in  Abraham's 
seed  all  the  nations  of  the  earth  shall  be  blessed.  (Gen.  22  :  18.) 
—  Even  for  pagan  nations,  although  they  walked  in  their  own 
ways,  God  appointed  a  special  task,  namely,  u  that  they  should 
seek  the  Lord,  if  haply  they  might  feel  after  him,  and  find  him, 
tlwugh  he  he  not  far  from  every  one  of  us"  (Acts  17  :  27) ;  and 
after  long  and  manifold  wanderings,  when  they  had,  at  length, 


REDEMPTION    AND    SALVATION.  65 

discovered  their  spiritual  poverty,  and  their  spiritual  helpless- 
ness, they,  too,  found  salvation  in  Christ.  For  even  paganism 
was  appointed  to  bring  forward  stones  for  the  building  up  of  the 
kingdom  of  God  which  should  be  revealed  in  its  grandeur  and 
comprehensiveness.  The  results  of  the  intellectual  culture  of  pa- 
ganism, particularly  those  which  belong  to  philosophy,  art  and 
science,  are  even  yet,  in  part,  unrivalled,  and  have  rendered  essen- 
tial service  to  that  Christian  culture  which  is  designed  to  pene- 
trate and  sanctify  all  things.  Nevertheless,  "  salvation  is  of  tl\& 
Jews."  (John  4  :  22.) 

§  22.   The  Holy  Land. 

1.  Palestine,  which  was  previously  occupied  by  the  descend- 
ants of  Canaan,  was  appointed  by  the  Lord  to  be  the  abode  of  his 
people,  the  nursery  of  his  kingdom.  Its  position  between  the 
Mediterranean  Sea  on  the  west,  the  mountains  of  Lebanon  on 
the  north,  the  Syrian  wilderness  on  the  east,  and  the  desert  of 
Arabia  Petraea  on  the  south,  is  peculiar ;  while  it  constituted  the 
centre  of  the  three  divisions  of  the  world  as  it  was  then  known, 
the  country,  like  the  nation  which  occupied  it,  was  secluded  by 
its  insulated  position  from  the  rest  of  the  world.  The  interior 
was  protected  by  the  peculiar  features  of  the  whole  region  from 
foreign  influences,  while,  at  the  same  time,  its  position  between 
Egypt  and  the  great  Asiatic  kingdoms,  the  vicinity  of  the  widely 
extended  commerce  of  Phoenicia,  and  its  own  near  approach  to 
the  most  important  channels  along  which  the  commerce  of  the 
ancient  world  flowed,  combined  to  establish  it  in  the  centre  of  the 
activity  of  the  world.  The  country  was,  in  this  manner,  specially 
adapted  to  become,  at  first,  the  silent  and  retired  nursery  of  the 
kingdom  of  God;  and,  afterwards,  to  spread  abroad,  in  all  direc- 
tions and  among  all  nations,  the  great  salvation,  when  the  latter 
had  reached  the  period  of  its  maturity. 

2.  Palestine  is  a  mountainous  country  throughout  its  whole 
extent.  On  each  side  of  the  Jordan  a  high  table-land  extends 
along  the  entire  length  of  the  country,  from  the  mountains  of 
Lebanon  to  Arabia  Petraea ;  four  parallel  divisions  of  the  surface 
are  produced  by  these  features :  the  sea-coast,  the  west-Jordanic 

«* 


66  REDEMPTION    AND    SALVATION. 

highland,  the  plain  of  the  Jordan,  and  the  east-Jordanic  highland. 
The  Jordan  rises  at  the  base  of  Mt  Lebanon  (Ilennon),  flows 
through  Lake  Mcroni,  and,  after  proceeding  10  or  15  miles 
further,  enters  the  Lake  of  Gennesaret,  (the  sea  of  Galilee,  the 
sea  of  Tiberias).  On  issuing  from  this  sea,  it  proceeds  in  a 
course  so  tortuous  that,  in  "a  space  of  sixty  miles  of  latitude  and 
four  or  live  of  longitude,  the  Jordan  traverses  at  least  200 
miles."*  Between  the  two  lakes  through  which  it  passes,  27  ex- 
tensive rapids  occur,  besides  many  others  of  less  magnitude. 
Steep  cliffs,  like  walls  of  rocks,  rise  in  some  places  to  the  height 
of  2500  feet,  immediately  on  the  two  shores  of  the  Dead  Sea, 
and,  in  combination  with  the  deep  depression  of  the  Dead  Sea 
below  the  ocean-level,  maintain  so  high  a  temperature  of  the  air, 
that  the  amount  of  water  lost  by  evaporation  equals  the  whole 
-amount  of  water  flowing  into  the  sea  from  the  Jordan  and  other 
smaller  streams.  For  it  has  been  ascertained  that  the  entire 
valley  or  bed  of  the  Jordan  lies  below  the  level  of  the  Mediter- 
ranean— the  lake  of  Gennesaret  lying  G12  feet,  and  the  Dead  Sea 
1235  feet,  below  that  level.  These  two  bodies  of  water  present 
a  striking  contrast:  the  region  which  surrounds  the  former,  dis- 
tinguished by  its  beauty  and  fertility,  and  enclosing  a  fruitful 
world  of  life  in  its  bosom,  is  the  abode  of  the  blessing  and  sal- 
vation of  God;  the  latter,  a  mass  of  salty  water,  destructive  to 
life,  surrounded  by  steep  basaltic  rocks,  on  which  all  that  has  life 
grows  torpid,  and  enveloped  in  a  glowing  atmosphere  that  is  filled 
with  noxious  vapours,  is  an  image,  as  it  is  also  the  abode,  of  the 
divine  curse  and  of  death.  The  basin  of  the  Dead  Sea  consists 
of  two  unlike  portions,  which  are  partly  separated  by  an  extensive 

*  [This  is  the  statement  of  Lieut.  Lynch,  commander  of  the  late 
(1847)  Expedition  to  the  Jordan  and  the  Dead  Sea  (Narrative,  &c.  p. 
205) ;  the  author  gives  the  distances  in  Prussian  miles.  Lynch  adds  to 
the  above  the  fact  which  the  author  has  also  quoted  :  "We  have  plunged 
down  twenty-seven  threatening  rapids,  besides  a  great  many  of  lesser 
magnitude."  In  another  place,  p.  440,  Lynch  remarks:  "  We  found  the 
difference  of  level,  in  other  words,  the  depression  of  the  surface  of  the 
Dead  Sea,  below  that  of  the  Mediterranean,  to  be  a  little  over  1300  feet." 
This  statement  also  agrees  with  that  of  the  author,  who  means  Prussian 
foet,  which  are  somewhat  longer  than  the  English  measure  of  the  same 
name,  or,  1.029722.  —  Tb.] 


REDEMPTION    AND    SALVATION.  67 

and  level  peninsula ;  the  connection  is  formed  by  a  narrow  and 
shallow  channel.  The  northern  part,  which  constitutes  more 
than  two-thirds  of  the  whole,  is,  upon  an  average,  more  than  1000 
feet  deep;  the  southern  part,  on  the  contrary,  is  not  more  than 
12  feet  deep  in  the  centre,  and  is  so  shallow  along  the  edge,  that 
the  heated  and  slimy  bottom  is  scarcely  four  feet  below  the  sur- 
face of  the  water.  On  the  east  side,  the  Jarmuk  (or  Hieromax, 
now  called  Sheriat-el-Mandhur),  and  the  Jabbok,  flow  into  the 
Jordan  ;  the  Arnon  and  the  Sared  flow  into  the  Dead  Sea ;  all 
these  pass  through  narrow  and  deep  ravines,  of  which  the  sides 
are  nearly  perpendicular.  The  west  side  presents  only  unimpor- 
tant rivulets  and  mountain-streams.  The  plain  of  the  shore  of 
the  Mediterranean  Sea  is  interrupted  by  the  promontory  of 
Carmel,  at  the  foot  of  which  the  brook  Kishon  empties  into  the 
sea.  That  portion  which  lies  on  the  north  of  Carmel  is  called 
the  plain  of  Akko;  the  southern  portion  is  again  divided  by  a 
hilly  projection,  into  the  plain  of  Sharon  on  the  north,  and  the 
plain  of  Sephela  on  the  south. 

3.  The  western  highland  rises,  in  the  course  of  a  few  miles 
from  the  coast,  to  a  height  of  2000  or  3000  feet,  while,  on  the 
side  of  the  Jordan,  it  presents  an  uncommonly  steep  and  rapid 
descent;  it  is  marked  by  numerous  narrow  ravines,  and  deep 
excavations  formed  by  violent  mountain-torrents,  but  it 'exhibits 
only  one  plain  which  is  of  considerable  extent.  For  the  central 
portion,  very  nearly,  is  occupied  by  the  plain  of  Jezreel  (Es- 
draelon),  through  which  the  Kishon  flows  into  the  sea.  The 
northern  half  forms  the  highland  of  Galilee ;  the  southern  portion 
comprehends  the  range  of  Mount  Ephraim  (Samaria),  and  the 
Mountain  of  Judah  (Judaea).  The  extreme  southern  portion  of 
the  latter  constitutes  the  Mountain  of  the  Amorites,  characterized 
by  a  precipitous  declivity  in  the  direction  of  the  desert  of  Arabia 
(§  41.  2).  The  eastern  plateau  (Peraea)  exhibits  greater  uni- 
formity than  the  corresponding  plateau  on  the  western  side. 
Extensive  oak-forests  alternate  with  rich  pasture-land.  It  is 
intersected  by  the  brook  Jarmuk  at  the  distance  of  a  few  miles 
below  the  sea  of  Galilee.  The  northern  plain  is  called  Bashan. 
Mount  Gilead,  intersected  by  the  brook  Jabbok,  rises  on  the  south 
of  the  Jarmuk  ;  towards  the  south,  and  in  a  direction  opposite  to 


68  REDEMPTION    AND    SALVATION. 

Jericho,  the  highland  of  Gilcad  descends  into  an  extensive  level 
called  the  plains  of  Moab.  The  mountains  of  Abarhn  then  begin 
to  rise.  The  Arnon,  which  rises  in  this  range,  forms,  on  this 
side,  the  boundary  of  the  land  of  promise. — The  eastern  plateau 
terminates  in  Mount  Heir,  or  the  mountains  of  Edom,  which  ex- 
tend to  the  JElauitic  Gulf.  (§  41.  3.) 

Ons. — The  extraordinary  fertility  of  the  country  is  celebrated  both 
by  the  Scriptures  and  by  classical  authors  ;  according  to  the  former, 
it  was  a  land  flowing  with  milk  and  honey.  The  density  of  the 
population  corresponded  to  the  fertility  of  the  soil.  Although  the 
country  was  inhabited  by  numerous  tribes  in  the  age  of  Abraham, 
it  afforded  ample  space  and  support  for  his  vast  flocks  and  herds. 
When  David  numbered  the  people  ($  78),  the  country  contained  livo 
millions  of  inhabitants — about  four  hundred  to  a  square  mile.  The 
population  appears  to  have  been  even  greater  at  the  Christian  era. 
The  condition  of  Palestine  in  our  day  presents  a  striking  contrast  to 
the  above.  Barren,  parched,  uncultivated  and  uninhabited  solitudes 
occupy  tho  greatest  part  of  the  territory.  This  country  exhibits,  in 
an  unusually  distinct  manner,  the  influence  of  a  blessing  or  a  curse  ; 
there  is  a  sensitiveness  in  its  relations  to  its  occupants  which  is  not 
elsewhere  beheld.  For  no  other  country  so  readily  receives  the  im- 
pression of  the  blessing  or  the  curse  which  rests  on  the  inhabitants; 
and  no  other,  again,  contains  in  itself  so  many  fountains  whence  a 
blessing  or  a  curse  may  flow,  according  to  the  will  of  Clod,  for  the 
purpose  cither  of  inflicting  a  chastisement  or  bestowing  grace. 

i 
FIRST    PERIOD. 

THE     A  CJ  E     OP     THE     PATRIARCHS. 

§  '2o.    Significance  of  this  Period. 

1.  The  kingdom  of  God,  in  the  new  form  which  it  now 
assumes,  again  begins  its  movements  in  the  narrow  sphere  of  the 
Family.  While  marriage  constitutes  the  condition  on  which 
alone  history  can  proceed  (§  10.  4,  Obs.),  the  commencement  of 
the  latter  is  found  in  the  family.  Sacred  History  also  conforms 
to  this  law,  which  is  founded  on  the  nature  of  the  human  race. 
The  significance  of  this  period  consequently  arises  from  the  cir- 
cumstance that  it  furnishes  the  materials  of  the  history  of  salva- 
tion in   its  introductory  stages,  or  that   it  presents   the  several 


REDEMPTION    AND    SALVATION.  69 

tribes  and  their  ancestors,  from  whom  the  chosen  people  pro- 
ceeded, in  the  regular  succession  of  the  several  generations  of 
the  family,  and  that  it  discriminates  between  them  and  collateral 
tribes,  like  the  Moabites,  Ammonites,  Ishmaelites,  Edomites,  &c. 
A  single  branch  is  taken  from  the  tree  of  the  Shemitic  race  to 
which  the  promise  had  been  given  (§  19.  Obs.);  it  is  trans- 
planted and  set  in  another  soil,  where  it  is  carefully  tended  by  its 
owner,  and  takes  root ;  it  is  regularly  cleansed  and  pruned ;  and 
when  it  has  advanced  in  its  growth  and  become  itself  a  vigorous 
trunk,  it  spreads  forth  at  length  in  twelve  widely-extended  branches. 

2.  All  the  revelations  of  God  and  the  whole  course  of  his 
Providence,  as  well  as  all  the  hopes  and  designs  of  the  chosen 
family,  are  directed  towards  two  central  points :  the  seed  of  pro- 
mise, and  the  land  of  promise.  It  was  needful  that  the  founda- 
tion of  the  new  development  should  be  laid  in  the  land  of  promise, 
that  the  promised  seed  should  be  conceived  and  born  there,  and 
that  Israel's  history  in  its  earliest  stages  should  occupy  that  land 
as  the  home  of  its  childhood ;  hence  has  arisen  the  deep,  powerful, 
and  unvarying  tendency  of  this  history  to  seek  that  home  per- 
petually ;  for  the  spot  in  which  man  was  born,  and  in  which  he 
passed  the  years  of  his  childhood,  is  always  felt  to  be  his  home, 
and  attracts  to  itself  the  longings  of  his  heart.  There  is  deep 
significance  in  the  circumstance  that  the  land  of  promise  was  at 
first  assigned  to  tho  chosen  family  merely  as  a  land  of  pilgrimage, 
and  only  promised  as  a  land  of  possession ;  there  is  equal  signifi- 
cance in  the  fact  that  the  family  abandons  it  during  four  hundred 
years;  the  former  is  appointed  to  be  the  means  of  unfolding  and 
strengthening  their  faith;  the  latter  is  designed  to  secure  a  pe- 
riod of  probation  and  education  (see  §  35.  1,  Obs.)  The  design 
of  this  period,  which  constitutes  tho  childhood  of  the  history  of 
Israel,  corresponds  to  the  childlike  mode  in  which  the  testimonies 
and  revelations  of  God  are  given.  The  Lord,  as  the  tutor,  as- 
sumes an  appearance  adapted  to  the  state  of  the  pupil,  and  may 
be  regarded  as  advancing  in  his  communications  with  the  progress 
of  the  latter.  Hence  this  period  exceeds  all  others  in  tho 
number  of  theophanics  (§  7.  2),  or  manifestations  of  God. 

3.  History  derives  not  only  its  commencement  but  also  its 
early  prcfigurative  form  and  its  peculiar  features  from  the  family; 
for  the  germs  and  vital  powers  of  the  character,  and  the  tendency 


70 


REDEMPTION    AND    SALVATION. 


and  the  pursuits  which  are  gradually  developed  in  the  regular 
increase  resulting  in  the  existence  of  a  whole  people,  are  enclosed 
in  all  their  original  vigor  in  the  family.  The  history  of  the  pa- 
triarchs is,  consequently,  the  prelude  and  the  type  of  the  entire 
subsequent  history  of  the  nation,  both  in  its  divine  and  in  its 
human  aspects.  The  peculiar  features  of  the  character  and  the 
life  of  the  ancestors  of  Israel  re-appear  in  the  character  of  the 
nation  descending  from  them,  in  so  far  and  so  long  as  that  nation 
does  not,  with  suicidal  violence,  cut  itself  off  from  its  source,  and 
oppose  its  own  nature  and  destination.  The  pictures  of  life 
which  the  age  of  the  patriarchs  presents  in  their  representatives, 
Abraham,  Isaac,  Jacob,  and  Joseph,  are  like  a  mirror,  in  which 
the  future  generations  of  Israel  may  behold  the  reflection  of 
themselves ;  and,  indeed,  they  render  the  same  service  to  that 
succeeding  age  in  which  the  spiritual  Israel  takes  the  place  of 
Israel  after  the  flesh.  (Gal.  3  :  7,  29 ;  Rom.  9  :  6-8.) 

Obs.  —  The  following  table,  which  anticipates  the  regular  succes- 
sion of  events,  may  contribute  to  give  distinctness  to  the  family- 
connexions  of  this  period : 

TERAH. 

I  


Haran. 


[scah,  Milcali,  Lot 


Nabor. 
(of  Milcah.) 


Bcthuel. 
I 


ABRAHAM. 

I 

(ofHagar.)    (of  8arah.) 


Ishmael.  Isaac. 

(of  Rehekah.) 


Moab, 


Amnion.      Laban,  Rebekah. 
I 


Leah,    Ra< 


chel. 


Esau,  (Edom.)  Jacob,  (Israel.) 


(of  Leah.) 

I  I 

Reuben,  Simeon, 
Levi,  Judah, 
Issachar,  Zebulun, 
Dinah. 


(of  Bilhah.) 

I 


»*apht 


Dan,    Naphtali. 


(of  Zilpah.) 
Gad,  Asher. 


(of  Rachel.) 


Joseph,    Benjamin. 


Ephraim,        Manasseh. 


REDEMPTION    AND    SALVATION.  71 

§  24.    The  Calling  and  Emigration  of  Abraham. 

1.  Gen.  12  :  1-9.  —  Abraham  came  originally  from  Ur  of  the 
Chaldees  j  his  father  Tenth,  whose  nomadic  habits  had  induced 
him  to  leave  that  region,  died  in  Haran  (Carrae)  in  Mesopotamia. 
Here  Nahor  established  his  residence.  But  Abraham,  when  ho 
was  75  years  old,  received  the  divine  call :  "  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  from  thy  father's  house,  unto 
a  land  that  I  will  show  thee;"  he  also  received  the  promise:  "  JT 
tcill  make  of  thee  a  great  nation^  and  I  will  bless  tliee,  and  make 
thy  name  great ;  and  thou  shalt  be  a  blessing :  and  I  will  bless 
them  that  bless  thee,  and  curse  him  that  curseth  thee ;  and  in 
thee  shall  all  families  of  the  earth  be  blessed."  Abraham  obeyed 
the  call ;  Lot,  whose  father  Haran  had  already  died  in  Chaldea, 
went  with  him.  When  Abraham  had  passed  through  the  land 
unto  the  place  of  Sichem,  unto  the  plain  of  Moreh  (on  Mount 
Ephraiin),  he  learned  that  he  had  arrived  at  the  chosen  place, 
and  the  Lord  said  to  him  :  "  Unto  thy  seed  will  I  give  this  land." 
Abraham  pitched  his  tent  between  Bethel  and  Hai,  builded  an 
altar,  and  called  upon  the  name  of  the  Lord. 

Ons.  1. —  Abraham  remained  after  his  marriage  without  issue,  but 
Jehovah  promised  to  raise  up  children  unto  him,  against  the  course 
of  nature.  He,  therefore,  chose  in  Abraham  a  people  which  was 
called  into  existence  only  by  his  almighty,  creative  power.  It  was 
needful  that  Abraham  should  be  withdrawn  from  all  connection  with 
his  own  family  and  people,  since  it  was  full  of  danger  (Josh.  24  :  2, 
14) ;  if  ho  had  retained  his  early  connection  with  them,  ho  would 
have  been  nothing  more  than  one  link  of  the  whole  chain :  his  union 
with  them  would  have  oppressed,  checked  or  arrested  his  peculiar 
political  as  well  as  his  religious  development.  As  the  founder  of  a 
new  family,  and  of  a  new  order  of  things,  it  was  needful  that  he 
should  withdraw  from  the  relation  which  he  had  hitherto  sustained 
towards  others.  The  history  of  the  old  covenant  begins  with  the 
strictest  Particularism,  that  is,  with  the  selection  of  a  particular  in- 
dividual and  of  his  seed,  but  it  immediately  opens  a  view  of  the 
widely-extended  or  general  plan  of  the  salvation  of  all  nations.  The 
salvation  of  the  whole  world  is  the  purpose  and  end  of  the  election 
of  Abraham. 

Obs.  2. — The  promise  which  is  here  given  to  Abraham  is  the  resurap- 


72  REDEMPTION    AND     SALVATION. 

tion,  continuation  and  further  unfolding  of  the  blessing  given  to  his 
ancestor,  Shem  ($  19).  The  servitude  to  which  Canaan  is  condemned, 
is  resumed  in  the  words:  "Into  thy  seed  will  I  give  this  land,"  but 
it  appears  in  the  form  of  a  blessing  given  to  Abraham  :  in  the  same 
manner,  the  promise  that  Japheth  shall  find  Jehovah  and  his  salva- 
tion in  the  tents  of  Shem,  is  also  resumed  in  the  words:  "In  thee 
shall  all  families  of  the  earth  be  blessed  ;"  but  the  promise,  no  longer 
restricted  to  the  descendants  of  Japheth,  is  now  extended  to  all  the 
nations  which  do  not  refuse  the  blessing  proceeding  from  Abraham's 
race.  The  organic  progress  of  the  idea  of  salvation  did  not  yet  admit 
here  of  the  mention  of  a  jwrsonal  Messiah.  The  idea  of  a  Messiah 
could  not  assume  the  form  of  a  clear  and  distinct  expectation  of  a 
personal  Messiah,  until  a  personal  deliverer  and  redeemer  of  the 
people  had  appeared  in  Moses  (3  57),  and  until,  even  in  a  more  ex- 
pressive manner,  the  highest  splendor  of  the  history  of  the  old  cove- 
nant had  appeared  in  the  person  of  David  (|  76.  1).  As  the  first  evan- 
gelic announcement  (Gen.  3:  15)  presents  the  seed  of  the  woman, 
that  is,  her  offspring,  or  the  human  race  in  general,  as  the  ultimate 
conqueror  of  the  tempter  (2  14),  so  here  too,  Abraham's  seed  in 
general,  that  is,  the  nation  descending  from  him,  viewed  in  its  unity 
as  an  aggregate,  appears  as  the  bearer  and  medium  of  salvation. 
Still,  a  decided  advance  already  appears  here,  in  the  circumstance 
that  the  expectation  of  salvation  obtains  clearer  and  more  precise 
boundaries,  and  that  this  expectation  does  not,  as  in  the  former  case, 
refer,  negatively,  to  the  absence  of  evil  only,  but  also,  positively,  to 
the  presence  of  salvation. 

Ons.  3. — The  words  of  Jehovah:  "I  will  curse  him  that  curseth 
thee,"  express,  as  it  is  very  evident,  not  the  rule  which  Abraham  is 
to  observe  in  his  conduct  towards  those  who  curse  him,  but  the  rule 
which  God  will  adopt  when  he  judges  them.  It  is  precisely  the  fact 
that  God  assumes  the  office  of  punishing  them,  which  imposes  on 
Abraham  the  obligation  to  submit  both  the  curse  and  the  vengeance 
to  God  exclusively.  Abraham  is  appointed  to  "  be  a  blessing,"  and 
"  all  families  of  the  earth  shall  be  blessed"  in  him  —  hence  it  is  his 
office  to  bless  and  not  to  curse.  Besides,  the  word  of  Jehovah  does 
not  refer  to  Abraham  simply  as  an  individual,  but  to  Abraham  as 
the  representative  of  the  chosen  people,  and  as  the  bearer  of  the  di- 
vinely-appointed development  of  salvation  ;  —  hence,  those  who  curse 
Abraham  are  not  here  his  personal  enemies,  but  those  who  disturb 
and  oppose  the  divine  development  of  salvation,  and  who  do  not  hate 
the  person  of  Abraham  or  of  his  6eed,  but  rather  the  calling,  the 
office  and  the  position  which  he  received  from  God.     This  minatory 


REDEMPTION   AND   SALVATION.  73 

language  of  God  is  a  pledge  that,  in  his  just  administration  of  earthly 
affairs,  he  will  ultimately  hurl  back  on  the  nations  and  the  kingdoms 
of  the  world  that  curse  whioh  they  bring  on  the  chosen  people.  The 
whole  history  of  the  people  of  Israel,  and  of  their  collisions  with 
other  nations,  furnishes  evidence  of  the  strictness  with  which  God 
has  fulfilled  his  word.  (See  |  5G.  2,  and  g  89.) 

2.  Gen.  12  :  10-20.  —  In  consequence  of  a  famine  which  pre- 
vailed in  the  land,  Abraham  journeyed  to  Egypt.  He  is  exposed 
to  the  danger  of  losing  his  wife,  on  account  of  this  journey  which 
he  had  undertaken  by  his  own  choice ;  he  had  announced  her  as 
his  sister,  and  believed  himself  to  be  justified  in  making  this 
declaration,  by  his  near  relationship  to  Sarah  (Gen.  20  :  12),  who, 
according  to  an  old  tradition,  was  Iscah,  (mentioned  in  Gen.  11  : 
20.)  Pharaoh,  who  had  caused  her  to  be  brought  to  his  house, 
is  compelled,  by  great  plagues  from  tho  Lord,  to  restore  her. 
Abraham,  after  receiving  valuable  gifts,  departs. 

Obs. — Egypt,  a  country  not  far  removed  from  the  land  of  promise, 
with  its  seductive  profusion  and  wealth,  its  civilization  and  wisdom, 
is  a  type  of  the  kingdoms  of  tho  world  in  their  power  and  glory ;  it 
was  adapted  both  by  its  attractive  and  its  repellent  influences,  to  be 
a  tree  of  the  knowledge  of  good  and  evil  to  the  chosen  poople, 
throughout  the  whole  course  of  the  history  of  the  latter.  It  first  en- 
ters hero  into  connection  with  Sacred  History,  and  offers  in  its  rela- 
tion to  Abraham  a  prefiguration  of  the  relation  which  it  will  after- 
wards sustain  to  his  descendants.  The  same  necessity  conducts  both 
him  and  them  to  Egypt;  they  both  encounter  similar  dangers  in  that 
land ;  the  same  mighty  arm  delivers  both,  and  leads  them  back,  en- 
riched with  the  treasures  of  that  wealthy  land. 

3.  Gen.  ch.  13.  —  Abraham  returned  to  Canaan,  and  con- 
tinued to  call  on  the  name  of  the  Lord.  Lot  had  hitherto  ac- 
companied him ;  the  numbers  of  their  flocks  and  herds,  however, 
and  the  strife  between  their  respective  herdmen,  at  length  ren- 
dered a  separation  necessary.  Abraham,  already  accustomed  to 
self-denial,  resigned  the  choice  of  the  country  to  Lot;  the  latter, 
consulting  his  own  interest,  chose  the  plain  of  tho  Jordan,  or  the 
vale  of  Siddim,  which  was  soon  afterwards  occupied  by  the  Dead 
Sea  (Gen.  14  :  3),  but  which  was,  at  that  time,  a  well-watered 
region,  even  as  the  garden  of  the  Lord.     Lot  pitched  his  tenf 


74  REDEMPTION    AND    SALVATION. 

toward  Sodom,  regardless  of  the  wickedness  of  its  inhabitants, 
who  were  already  ripe  for  the  judgment  of  destruction.  Abra- 
ham journeyed  through  the  land,  in  the  length  of  it  and  in  the 
breadth  of  it,  and  dwelt  in  the  plain  of  Mamre  in  Hebron,  (on 
the  Mount  of  Judah). 

§  25.  Chcdorlacmcr  and  Mclchizcdck. 

1.  Gen.  14  :  1-1G.  —  Lot,  who  supposed  that  he  had  chosen 
wisely,  soon  suffered  the  first  chastisement  of  the  selfish  choice 
which  he  had  made.  The  kings  of  five  cities  in  the  vale  of 
Siddim  (Sodom,  Gomorrah,  Admah,  Zeboiim,  and  Bela),  united  in 
rebelling,  after  a  subjection  of  twelve  years,  against  Chedorlaomer, 
the  king  of  Elam,  (Elymais,  a  district  above  the  Persian  gulf).  The 
latter  made  an  alliance  with  three  other  kings,  invaded  the  plain 
of  the  Jordan,  defeated  the  rebels,  and,  besides  much  booty,  car- 
ried away  many  captives,  among  whom  Lot  was  numbered.  When 
Abraham  received  the  tidings  from  a  fugitive  who  had  escaped, 
he  armed  his  318  trained  servants,  in  company  with  his  confede- 
rates, the  Amorite  princes,  Mamre,  Eshcol,  and  Aner,  pursued 
the  conquerors,  attacked  them  unexpectedly  by  night,  smote 
them,  and  brought  back  all  the  captives  with  a  large  amount  of 
spoils. 

Ons. — The  rescue  of  Lot  was,  unquestionably,  the  immediate 
object  of  this  expedition.  A  deeper  meaning  may,  at  the  same  time, 
be  found  in  the  whole  occurrence.  Abraham  is  designated  as  the 
owner  of  the  land  :  hence  it  becomes  his  office  to  protect  that  land 
from  every  act  of  oppression.  The  victory  which  he  gained,  pro- 
claimed him  to  be  the  man  whose  presence  obtained  security  and 
blessings  for  the  land  —  while  the  same  victory  was  an  assurance  to 
himself  of  the  future  possession  of  the  country. 

2.  Gen.  14  :  17-24. —The  king  of  Sodom  went  forth  to  meet 
Abraham,  on  his  return.  And  Melchizcdek  (that  is,  king  of 
righteousness),  king  of  Salem  (that  is,  peace,  probably  Jerusalem, 
Vs.  76  :  2),  the  priest  of  the  most  high  God,  saluted  him  in  a 
priestly  manner,  bringing  forth  bread  and  wine,  and  blessed  him. 
Abraham,  the  head  of  the  family  in  which  the  Levitical  priest- 
hood afterwards  appeared,  the  father  of   all  them   that  believe 


REDEMPTION    AND    SALVATION.  75 

(Rom.  4  :  11),  to  whom  such  uncommon  promises  were  made, 
gave  tithes  to  Melchizedek  of  all  the  spoils.  The  king  of  Sodom 
desired  Abraham  to  accept  of  the  goods  which  had  been  reco- 
vered, as  a  compensation  for  the  aid  which  he  had  rendered,  but 
Abraham  declined  to  take  even  a  thread — it  was  not  the  king  of 
Sodom,  but  Jehovah,  who  had  called  and  blessed  him,  by  whom 
he  was  to  be  enriched. 

Obs. — We  learn  from  the  words  in  Ps.  110  :  4 — "Thou  art  a  priest 
forever  after  the  order  of  Melchizedek"  —  which  are  addressed  to  the 
Messiah,  that  the  former  is  a  type  of  Christ ;  of  this  point  the  ex 
planation  is  given  in  Hebrews,  chap.  7.  The  name,  the  office,  the 
person  and  the  placo  of  residence  of  Melchizedek  already  refer  mys- 
teriously to  the  eternal  priest-king  in  the  city  of  the  great  King 
(Matt.  5  :  35).  The  position  of  the  former  is,  relatively,  higher  than 
that  of  Abraham,  to  whom  all  those  things  are,  so  far,  only  promised, 
which  Melchizedek  already  possesses,  namely,  a  country  and  seed, 
royal  rank  and  the  priesthood.  Melchizedek,  who  represents  the 
time  then  present,  appears  as  the  more  eminent,  but  Abraham,  who 
represents  the  future,  is  appointed  to  rise  ultimately  above  him. 
The  former  terminates  a  previous  development  of  which  he  is  the  last 
result,  while  the  germ  or  beginning  of  a  new  period,  full  of  promise 
and  hope,  appears  in  Abraham.  When  the  priesthood  of  Abraham 
shall  have  been  manifested  in  Aaron,  and  his  royal  rank  in  David, 
and  when  both  features  in  union  shall  have  been  manifested  in  their 
most  complete  form  in  Christ,  tho  future  will  be  seen  to  be  infinitely 
more  glorious  and  perfect  than  the  present  time.  To  that  future 
period  Melchizedek  renders  due  honor,  inasmuch  as  he  blesses  Abra- 
ham, while  the  latter  honors  the  present  by  giving  tithes  to  him. 
As  the  noblest  and  the  last  fruit  of  the  Noachian  covenant,  Melchi- 
zedek is  also  a  type  of  Christ,  who  is  the  noblest  and  the  last  fruit 
of  the  Abrahamic  covenant.  The  former  is  the  key-stone  of  a  deve- 
lopment of  an  earlier  period,  which  never  reached  the  appointed 
end,  whilo  Christ  is  tho  crown  of  a  new  development,  which  perma- 
nently endures  and  reaches  the  most  exalted  end ;  in  him,  conse- 
quently, all  that  is  realized,  of  which  Melchizedek  was  merely  the 
type  and  shadow. 

§  26.  First  Stage  of  the  Covenant.     Hagar  and  Ishmael 

1.  Gen.  ch.  15. — To  Abraham,  who  was  apprehensive  of  the 
vengeance  of  the  powerful  king  of  Elaui,  the  Lord  said  in  a 


76  REDEMPTION    AND    SALVATION. 

vision  :  "  Fear  not,  Abram  :  I  am  thy  shield,  and  thy  exceeding 
great  reward." — When  he  complained  that  he  was  childless,  the 
Lord  directed  him  to  go  forth,  and  said :  "  Look  novo  toward 
heaven,  and  tell  the  stars,  if  thou  be  able  to  number  them. — So 
shall  thy  seed  be"  Abraham  believed  in  the  Lord;  and  he 
counted  it  to  him  for  righteousness  (see  Rom.  ch.  4).  Proceeding 
on  the  foundation  of  this  faith,  which  solicited  a  sign  for  its  full 
assurance,  Jehovah  takes  the  first  step  in  the  establishment  of  the 
covenant  which  had  been  hitherto  in  a  course  of  preparation. — 
Abraham  is  directed  to  prepare  a  covenant-sacrifice.  Birds  of 
prey  come  down  upon  the  carcasses  (a  sign  of  approaching 
danger);  Abraham  drives  them  away.  As  the  sun  is  going 
down,  he  falls  into  a  deep  sleep,  when  "  lo,  a  horror  of  great 
darkness  fell  upon  him."  He  now  learns  the  signification  of  that 
sign ;  his  seed  is  appointed  to  pass,  like  himself,  through  a  season 
of  probation  and  affliction ;  the  iniquity  of  the  Amoritcs  is  not 
yet  full,  and,  hence,  his  seed,  and  not  he  himself,  shall  possess 
the  land,  after  having  served  400  years  in  a  strange  land ;  God 
will  judge  the  nation  that  afflicts  his  seed,  which  shall,  finally, 
come  out  with  great  substance.  (§  40.  1.)  After  these  revela- 
tions are  made,  and  the  darkness  of  the  night  has  arrived,  the 
glory  of  the  Lord  appears,  represented  by  the  symbol  of  a  pillar 
of  smoke  and  fire,  such  as  Moses  saw  in  the  burning  bush  (§  39. 
Obs.),  and  as  the  people  saw  afterwards  in  the  wilderness 
(§  42. 1) ;  it  passed  through  the  pieces  of  the  sacrifice,  sanctioning 
and  concluding  the  covenant  on  the  part  of  God.  When  the 
Lord  repeats  his  promise  at  the  conclusion,  that  Abraham's  seed 
shall  possess  the  land,  a  definition  of  the  boundary  is  propheti- 
cally annexed,  namely;  "from  the  river  of  Egypt  (the  Nile) 
unto  the  great  river,  the  river  Euphrates,"  or  the  territory  lying 
between  the  two  kingdoms  of  the  world  which  these  streams 
represent. 

Obs.  —  Since  the  Fall  and  the  introduction  of  the  plan  of  salvation 
into  history,  the  divine  plan  of  saving  and  restoring  man  takes  the 
place  of  the  divine  plan  of  creation,  considered  as  a  rule  or  standard 
proposed  to  the  liberty  of  man.  For,  according  to  the  original  plan 
of  the  administration  of  the  world,  man  would  have  been  righteous, 
if  he  corresponded  to  the  requirements  of  the  divine  plan  of  creation 


REDEMPTION   AND   SALVATION.  77 

({  10).  Through  sin,  man  was  rendered  incapable  of  reaching  this 
end.  It  was  God  himself  who  now  interposed,  in  order  that  the 
great  end  or  purpose  of  the  world  might,  nevertheless,  bo  reached. 
Man  now  becomes  righteous,  if  he  corresponds  to  the  requirements 
of  the  divine  plan  of  salvation  ($  14).  According  to  this  plan,  man 
is  no  longer  required  to  render  himself  righteous  by  means  of  his 
liberty,  but,  simply,  to  place  no  obstacle,  in  the  exercise  of  his 
liberty,  in  the  way  of  the  divine  action  which  contemplates  his  salva- 
tion, and,  as  the  reverse  of  such  opposition,  to  assent  to  the  salvation 
offered  to  him,  in  so  far  as  it  has  at  any  period  been  manifested. 
Thus,  a  new  way  of  attaining  to  righteousness  is  prepared  for  man  — 
the  way  of  faith,  that  is,  a  free,  complete,  and  unconditional  sur- 
render to  the  salvation  which  God  has  wrought.  He  that  believes, 
accepts  of  the  offered  salvation ;  and  this  salvation,  thus  accepted, 
renders  him  righteous  and  holy,  that  is,  his  faith  is  imputed  to  him 
for  righteousness.  Now  as  Abraham  was  tho  first  who  became 
clearly  and  distinctly  conscious  of  this  necessary  position  of  man  in 
reference  to  the  plan  of  salvation,  and  also  presented  in  his  life,  in 
a  powerful  and  influential  manner,  tho  typo  of  tho  true  relation  in 
which  man  should  stand  to  that  plan,  he  was  made  by  his  faith,  the 
father  of  them  that  believe. 

2.  Gen.  ch.  16.  —  Sarah,  who  despairs  of  becoming  the  mother 
of  the  promised  seed,  urges  Abraham  herself  to  receive  her 
Egyptian  handmaid  Hagar  as  a  concubine.  Sarah  afterwards 
deals  hardly  with  the  handmaid  who  had  begun  to  despise  her, 
and  compels  her  to  flee.  She  is  brought  back  by  tho  angel  of 
the  Lord,  and  bears  a  son  named  Ishmael. 

Obs. — The  angel  of  the  Lord  is  God  who  manifests  himself  (g  2. 
2),  for  he  identifies  himself  with  God,  ascribes  divine  power,  honor, 
and  names  to  himself,  accepts  of  worship  and  sacrifices,  and  is  usu- 
ally regarded  and  acknowledged  as  God,  by  thoso  to  whom  he 
appears.  The  angel  of  the  Lord,  appearing  temporarily  in  a  merely 
human  form,  is  a  prefiguration  of  tho  permanent  and  essential  incar- 
nation of  God  in  Christ.* 

•  See  the  [author's]  treatise:  Der  Engel  dts  Ilerrn,  Litcrar.  Anzcigcr 
fur  christl.  Theol.  u.  Wissenach.  1846,  Nos.  11-14.— [The  author  gave  the 
same  view  expressed  in  this  Obs.  respecting  the  true  character  of  the 
"angel  of  the  Lord"  (the  Logos  or  Christ,  and  not  a  created  "angel"), 
in  the  first  edition  of  his  great  work:  Ouch.  d.  alien  liundes,  Vol.  I. 
But  in  the  second  edition  (Berlin,  1853)  he  has  devoted  much  space 
1* 


78  REDEMPTION    AND    SALVATION 


§  27.   Second  Stage  oftlie  Covenant. 

Gen.  ch.  17. — When  Abraham  was  ninety  and  nine  years  old, 
the  Lord  appeared  to  him,  and  said :  "  I  am  the  Almighty  God ; 
walk  before  me,  and  be  thou  perfect  —  and  1  will  establish  my 
covenant  between  me  and  thee,  and  thy  seed  after  thee — for  an 
everlasting  covenant.  —  Thou  shalt  keep  my  covenant  therefore, 
thou,  and  thy  seed  after  thee."  —  According  to  the  renewed  pro- 
mise, Abraham  is  to  be  a  father  of  many  nations,  and  kings  shall 
come  out  of  him.  Hence  his  original  name  Abram  (high  father) 
is  changed  into  Abraham  (father  of  a  multitude),  and  the  name 
of  Sarai  (princess)  is  changed  into  Sarah  (fruitful).  —  The  cove- 
nant had  been  only  partially  established  by  the  covenant-sacrifice 
(ch.  15);  for  it  was  God  alone,  and  not  Abraham  who  had  then 
assumed  a  covenant-obligation.  For  the  purpose  of  completing 
it,  Abraham  also  now  assumes  the  obligation  to  keep  it.  Cir- 
cumcision, which  is  to  be  performed  on  the  eighth  day  of  the 
new-born  child,  is  instituted  by  the  Lord  as  the  sign  of  the  cove- 
nant, and  is  intended  to  admonish  Abraham  and  his  descendants 
respecting  the  duties  of  the  covenant  which  they  had  assumed. 
Abraham  could  not  yet  perceive  that  the  Lord  would  give  him 
the  promised  seed  through  Sarah,  when  she  was  past  age  (Heb. 
11  :  11),  and  therefore  prayed :  "  0  that  Ishmael  might  live  be- 
fore thee/'  Then  did  the  Lord  announce  explicitly :  "  Sarah  thy 
wife  shall  bear  thee  a  son  indeed ;  and  thou  shalt  call  his  name 
Isaac ;  and  I  will  establish  my  covenant  with  him  for  an  ever- 
lasting covenant,  and  with  his  seed  after  him.  And  as  for  Ish- 
mael, I  have  heard  thee :  behold,  I  have  blessed  him  —  but  my 
covenant  will  I  establish  with  Isaac,  whom  Sarah  shall  bear  unto 
thee  at  this  set  time  in  the  next  year." 

Obs. —  Circumcision  was  both  the  medium  and  the  title  by  which 
an  interest  in  the  covenant  of  promise  was  secured.  It  sustains  a 
certain  relation  to  the  generation  of  the  promised  seed,  both  of  the 
people  of  the  covenant  in  general,  and  also  of  Him  in  particular,  who 

(pp.  144-159)  to  a  re-examination  of  the  subject,  and  after  an  extended 
discussion,  obtains  results  which  constrain  him,  as  he  remarks,  to  change 
his  former  opinion.  —  Te.] 


REDEMPTION    AND    SALVATION.  79 

was  the  chief  and  head  of  the  whole  nation.  Its  signification  was 
not  derived  from  any  essential  quality  of  its  own,  but  was,  rather, 
symbolical  and  typical.  It  designated,  negatively,  the  inability  of 
human  procreation  to  set  forth  the  promised  seed  in  a  sinless  and 
holy  state,  while  it,  positively,  indicated  a  procreation  from  which 
every  spot  and  blemish  of  original  sin  should  bo  removed  (g§  125, 
120).  All  that  circumcision  represented  symbolically,  is  completely 
realized  in  the  generation  of  the  man  Jesus  by  the  creative  omnipo- 
tence of  God  (Luke  1  :  35  ;  John  1  :  13).  —  It  was  directed  that  each 
new-born  son  should  be  received  into  the  covenant  of  Ood  on  the 
eighth  day.  Now  the  eighth  day  is  the  commencement  of  a  new 
week,  a  new  cycle  or  period ;  that  day  was,  consequently,  appointed 
for  the  introduction  of  the  child  into  a  new  sphere  of  life,  into  a  new 
world,  into  the  kingdom  of  God. 

§  28.    Appearance  of  the  Lord  in  Mamre.— Sodom  and 
Gomorrah. 

1.  Gen.  ch.  18.  —  Three  men,  among  whom  the  Angel  of  the 
Lord  is  soon  recognized,  are  hospitably  entertained  by  Abraham. 
The  visit  is,  however,  intended  for  his  wife  rather  than  for  him- 
self, and,  hence,  the  first  inquiry  of  the  guests  is:  "Where  is 
Sarah  thy  wife  ?"  For  it  is  needful  that  she  too  should  learn  to 
exercise  faith,  before  she  can  become  the  mother  of  the  promised 
seed  (Hcb.  11  :  11).  Jehovah  repeats  the  promise  that  Sarah 
shall  bear  a  son  at  the  appointed  time,  in  the  hearing  of  Sarah, 
for  whom  these  words  are  intended,  although  she  believes  that 
she  listens,  in  the  interior  of  the  tent,  without  the  knowledge  of 
the  guests.  In  place  of  considering  the  power  of  Him  who  makes 
the  promise,  she  thinks  only  of  the  circumstance  that  she  is  past 
age ;  and  the  contrast  between  the  reality  and  the  promise  pro- 
vokes her  to  laughter.  The  Lord  then  speaks  with  her,  rebukes 
her  on  account  of  her  laughter,  repeats  the  promise  in  the  most 
explicit  terms,  and  refers  to  his  omnipotence.  She  is  ashamed  of 
her  unbelieving  laughter,  and  this  change  in  her  feelings  becomes 
an  avenue  conducting  her  to  faith. — Abraham  accompanies  the 
men.  In  virtue  of  the  covenant  that  had  been  established,  Abra- 
ham is  the  friend  of  God  (James  2 : 23 ;  2  Chron.  20  :  7 ;  Isaiah 
41  :  8),  aud  hence,  as  one  friend  imparts  his  counsel  to  another, 
the  Lord  communicates  to  him,  on  the  way,  that  it  is  his  purpose 


80  REDEMPTION    AND    SALVATION. 

to  execute  judgment  in  the  case  of  the  cities  in  the  vale  of  Sid- 
dim,  since  the  measure  of  their  sins  is  full.  Abraham  derives 
such  alacrity  and  courage  from  his  great  vocation  to  be  the  bearer 
and  medium  of  the  divine  blessing  and  salvation  for  all  nations, 
that  he  immediately  pleads  for  the  cities  which  are  threatened 
with  destruction,  and  appeals  from  the  wrath  to  the  mercy  of 
God.  His  prayer,  proceeding  from  the  deepest  humility  (/'  He- 
boid now,  I  have  taken  upon  me  to  speak  unto  the  Lord,  which 
am  but  dust  and  ashes"),  becomes  more  bold  and  importunate, 
and,  at  length,  receives  the  answer,  that  Sodom  shall  be  spared 
for  the  sake  of  even  ten  righteous  men  only,  if  so  many  shall  be 
found  in  it. 

2.  Gen.  ch.  10. —  The  two  attendants  of  Jehovah  (angels,  vcr. 
15)  had,  in  the  mean  time,  proceeded  to  Sodom,  and  had  been 
hospitably  received  by  Lot.  The  Sodomites  purpose  to  offer 
violence  to  the  strangers;  Lot,  who  exposes  his  own  life  in  at- 
tempting to  protect  his  guests,  is  himself  rescued  by  them,  and 
the  wicked  people  are  smitten  with  blindness.  In  obedience  to 
the  command  of  the  two  angels,  Lot  departs  early  on  the  follow- 
ing morning  from  Sodom  with  his  family,  after  having  in  vain 
urged  the  men  to  whom  his  two  daughters  were  betrothed,  to 
accompany  him  in  his  flight.  Amid  a  rain  of  brimstone  and  fire 
from  the  Lord  out  of  heaven,  the  cities  of  Sodom,  Gomorrah,  Ad- 
mah  and  Zcboiim  (Deut.  20  :  23)  arc  overthrown.  The  district 
which  they  occupied  was  probably  overspread  with  the  waters  of 
the  Dead  Sea,  which  now  admonished  the  inhabitants  of  the 
whole  land  with  enduring  earnestness  of  the  duty  of  repentance, 
and  furnished  them  with  an  impressive  example  of  the  punitive 
justice  of  God  (§  22.  2).  Lot's  wife,  who  looked  behind,  con- 
trary to  the  express  command  of  the  angels,  became  a  pillar  of 
salt.  Lot  himself  fled  to  Bela  or  Zoar,  which,  in  answer  to  his 
entreaty,  was  granted  to  him  as  a  place  of  refuge,  and  spared  by 
the  Lord.  His  two  incestuous  daughters  bare  sons,  namely, 
Moab  and  Amnion,  the  fathers  of  the  Moabites  and  Ammonites. 

Obs.  1. — The  grounds  of  the  command  that  Lot  and  his  family 
should  not  look  behind  and  stay  in  any  part  of  the  plain,  arc  both 
external  and  internal.  According  to  the  former  aspect,  it  was  given 
lest  any  one  who  remained  might  be  reached  by  the  destruction  of 


REDEMPTION    AND    SALVATION.  81 

the  cities  in  its  rapid  progress,  and  be  involved  in  the  great  over- 
throw. According  to  the  latter,  it  referred  to  the  sentiments  of  the 
individual,  of  which  the  expression  would  be  a  glance  behind.  Such 
a  glance  would  imply,  on  the  one  hand,  unbelief  respecting  the  divine 
warning,  and,  on  the  other,  an  affinity  in  sentiment  or  feeling  with 
the  inhabitants  of  Sodom,  and  an  attachment  of  the  heart  to  the 
lusts  of  Sodom.  The  punishment  of  Lot's  wife  is,  by  no  means,  too 
rigorous.  Christ  directs  our  attention  to  it  as  a  warning  example  in 
reference  to  the  day  of  the  Son  of  man :  *•  Remember  Lot's  wife" 
(Luke  17  :  32;  see  also  Luke  9  :  02). — Nothing  could  bo  more  unlike 
any  metamorphosis  described  by  Ovid  or  any  author  of  fictions,  than 
this  occurrence.  Lot's  wife  was  probably  overtaken  by  the  destruc- 
tion, while  she  delayed  for  the  purpose  of  looking  behind,  and,  like 
the  whole  region,  was  enveloped  in  a  mass  of  salt. 

Obs.  2. —  Zoar  was  probably  situated  on  the  peninsula  which  di- 
vides the  Dead  Sea  into  two  unequal  portions  (g  22.  2),  and  which 
strongly  resembles  a  tract  of  land  that  has  escaped  the  effects  of  a 
violent  convulsion  to  which  the  entire  region  had  been  exposed.  The 
present  appearance  of  tho  whole,  in  connection  with  the  circumstanco 
that  the  Jordan  could  not  have  previously  flowed  into  the  Red  Sea, 
which  presents  a  much  higher  level,  indicates  that  the  Dead  Sea 
existed  before  the  catastrophe  of  the  four  cities  occurred  —  that  is, 
the  portion  only  which  lies  north  of  the  peninsula ;  the  very  shallow 
southern  part  was,  in  all  probability,  not  formed  till  that  occurrence 
took  place.  It  has  been  conjectured  that  the  muddy  and  slimy  bot- 
tom on  the  south-west  shore  covers  tho  ruins  of  Sodom  ;  ancient  tra- 
ditions support  this  view.  A  vast  and  lofty  mass  of  pure  rock-salt 
which  is  found  in  this  part  of  the  coast  still  bears  the  name  of  Us- 
dum  (Sodom).* 


§  29.  Isaac* *  Birth  and  Offering. 

1.  Gen.  ch.  21. — At  length,  when  Abraham  is  one  hundred 
years  old,  and  Sarah  ninety,  the  son  of  promise  is  born ;  he  is 
named  Isaac.  The  rude  Ishmacl  mocks  him,  and  is  sent  away 
with  Hagar  (when  he  is  at  least  fifteen  years  old),  on  the  demand 
of  Sarah ;  the  Lord  approves  of  this  demand,  but  mitigates  its 

•  [For  a  description  of  the  pillar  of  solid  salt  seen  by  Lieut.  Lynch,  on 
the  eastern  side  of  Usdum,  see  his  Narrative,  &c.  (referred  to  in  a  former 
note),  page  307.— Tb.] 


82  REDEMPTION    AND    SALVATION. 

severity  by  a  promise  in  reference  to  Ishmael ;  the  latter  and  his 
mother  are  saved  from  perishing  in  the  wilderness  by  the  angel 
of  God.  The  lad  grew,  and  dwelt  in  the  wilderness;  he  was  a 
wild  man  ;  his  hand  was  against  every  man,  and  every  man's  hand 
was  against  him  (eh.  10  :  12);  from  this  powerful  ancestor, 
twelve  Arabian  princes  and  founders  of  tribes  proceeded  (ch.  'lb  : 
12-1(3). 

Obs. — The  birth  of  Isaac  is  again  a  decisive  event  in  the  line  of 
the  generation  of  the  promised  seed  {I  14.  Obs.  1).  At  this  new 
point  of  beginning  in  the  lino  of  promise,  divine  mercy  and  power 
indicated  already  that  which  would  be  assuredly  accomplished  in  an 
infinitely  higher  and  more  glorious  manner,  at  the  conclusion  of  the 
line.  The  wonderful  generation  of  Isaac,  the  son  of  parents  whoso 
bodies  were  now  barren  and  dead,  Rom.  4  :  19,  is  a  type  and  a  pledge 
of  the  birth  of  Christ,  the  son  of  a  virgin. 

2.  Gen.  ch.  22. —  It  is  not,  however,  merely  the  son  of  the 
bond-maid  whom  Abraham  is  required  to  dismiss  from  his  em- 
brace ;  even  the  son  of  promise  is  to  be  taken  from  him  and 
devoted  to  death.  For  after  these  things,  God  did  tempt  Abra- 
ham, and  said  :  "Take  now  thy  son,  thine  only  son  Isaac,  whom 
thou  lovest,  and  get  thee  into  the  land  of  Moriah  ;  and  offer  him 
there  for  a  burnt-offering  upon  one  of  the  mountains  which  I  will 
tell  thee  of."  On  the  third  day  Abraham  reaches  the  appointed 
place ;  Isaac,  who  is  obedient  to  his  father  unto  death,  carries  the 
wood  of  the  burnt-offering  himself  He  is  bound  and  laid  on 
the  altar  upon  the  wood,  and  Abraham  already  stretches  forth 
his  hand  and  takes  the  knife;  at  that  moment  he  is  arrested  by 
the  voice  of  God  out  of  heaven,  and  receives  that  son  alive  again 
whom  he  had  already  offered  in  his  heart.  The  ram  which  he 
finds  in  a  thicket  is  offered  up  as  a  substitute  for  his  son.  All  the 
former  promises  of  God  arc  now  renewed  in  the  most  solemn 
manner,  and  then  Abraham,  accompanied  by  his  son,  returns  to 
his  home. 

Obs.  —  Abraham  loves  Isaac,  because  he  is  the  son  of  promise,  the 
gift  of  divine  omnipotence  and  grace  —  but  he  loves  him,  too,  be- 
cause he  is  his  own  son,  begotten  of  himself.  Now  if  that  faith  of 
Abraham,  which  is  imputed  to  him  for  righteousness,  is  to  be  made 
perfect,  it  is  needful  that  he  should  renounce  this  (latter  mode  of) 


REDEMPTION    AND    SALVATION.  83 

love  which  he  entertains  for  his  son,  according  to  the  flesh,  as  com- 
pletely as  he  had  already,  in  faith,  forsaken  the  land  of  his  birth, 
and  dissolved  all  other  ties  of  friendship  and  affection.  For  the 
purpose  of  affording  a  visible  and  unequivocal  proof  that  he  had 
renounced  his  paternal  love  in  as  far  as  it  originated  in  the  fleshly 
bond  between  himself  and  his  son,  he  is  required  to  resign  the  object 
of  that  love,  so  that  he  may  receive  that  son  again  as  a  gift  of  grace 
alone,  and  love  him  solely  as  the  son  of  promise.  Human  sacrifices, 
and  particularly  those  of  first-born  children,  occur  among  all  pagan 
nations ;  such  worship  as  these  render  to  gods  that  are  false  and 
"  nothing  in  the  world"  (1  Cor.  8  :  4),  Abraham  is  expected  to  render 
to  Him  who  is  the  true  and  only  God.  Abraham,  a  hero  in  self- 
denying  faith,  must,  in  every  respect,  surpass  all  others  in  self-denial ; 
he  is  commanded  to  resign  the  son  for  whom  he  had  hoped  and 
waited  during  twenty-five  years,  on  whom  all  the  precious  and  glo- 
rious promises  which  he  had  received,  depended — and,  nevertheless, 
it  is  required  of  him,  also,  that  his  faith  in  these  promises  should 
remain  unshaken  !  On  this  single  point  his  trial  hinged  (Heb.  11  : 
17-19).  He  endured  the  trial  by  faith,  "accounting  that  God  was 
able  to  raise  him  up,  even  from  the  dead ;  from  whence  also  he  re- 
ceived him  in  a  figure,w(see  Matt.  3  :  9).  It  was  in  this  faith  that  he 
said  with  so  much  confidence  to  his  young  men :  "I  and  the  lad  will 
go  yonder  and  worship,  and  come  again  to  you."  These  views,  how- 
ever, by  no  means  present  the  whole  of  the  deep  significance  of  this 
occurrence.  The  universality  of  human  sacrifices  indicates  a  general 
and  deep  feeling  in  the  pagan  religion  of  nature — a  feeling,  however, 
entirely  misunderstood  and  horribly  degenerated — that  other  or  or- 
dinary sacrifices  were  insufficient,  and  that  a  more  precious  offering 
than  tbey  are,  was  demanded.  The  truth  that  lies  in  this  feeling  is 
acknowledged,  in  its  pure  form,  by  the  command  to  offer  up  Isaac ; 
the  frightful  disfigurement  of  this  feeling  in  heathenism  is  judged 
and  condemned  by  the  present  interposition  of  God.  By  the  offering 
up  of  the  ram  the  substitution  of  animal  sacrifices  is  divinely  au- 
thorized, and  their  (temporary)  validity  solemnly  acknowledged. 
The  selection  of  a  mountain  in  the  land  of  Moriah  involves  an  inti- 
mation of  the  temple  and  its  sacrificial  worship ;  and  the  whole  oc- 
currence furnishes  a  prefiguration  and  a  pledge  of  that  future  sacri- 
fice of  the  only-begotten  Son  of  God,  which  shall  possess  eternal 
validity. 


84  REDEMPTION    AND    SALVATION. 


§  30.   Sarah's  Death.     Isaac's  Marriage.     Abraham's  Death. 

1.  Gen.  cli.  23  and  24. — Sarah  died  in  Hebron,  when  she  was 
one  hundred  and  twenty-seven  years  old.  Abraham  bought  of 
Kphron  the  Hittite  the  cave  and  field  of  Machpelah  before 
Mamre,  as  a  burying-place  for  his  family.  Three  years  after- 
wards, he  sends  his  steward  Eliezer  to  Haran,  where,  according 
to  the  tidings  which  he  had  received,  many  descendants  of  his 
brother  Nahor  dwelt,  for  the  purpose  of  bringing  back  a  bride 
for  Isaac.  In  answer  to  the  prayer  which  Abraham's  servant 
offered  in  faith,  Ilcbekah,  the  grand-daughter  of  Nahor,  meets 
him  at  the  well  of  water  where  he  rested;  in  her  he  recognized, 
according  to  the  sign  for  which  he  had  prayed,  the  person  whom 
God  had  appointed  for  Isaac.  On  her  arrival,  Isaac,  who  was 
now  forty  years  old,  brought  her  into  his  mother  Sarah's  tent, 
and  she  became  his  wile. 

Ons. — The  circumstance  that  Abraham  buys  a  burying-place  which 
his  descendants  are  to  receive  by  inheritance,  is  an  evidence  of  his 
faith  in  the  promise  that  his  seed  shall  possess  that  land.  He  desires 
that  his  own  ashes  and  those  of  his  wife  should  remain  undisturbed 
in  the  land  in  which  his  descendants  would  dwell  and  reign,  and, 
that  during  the  period  of  4(H)  years  wherein  they  would  be  strangers 
in  a  foreign  land,  the  spot  in  which  these  ashes  are  deposited,  should 
perpetually  admonish  and  remind  them  of  the  land  of  their  fathers 
as  the  land  which  they  shall  possess.  The  solemnity  with  which 
Abraham  arranges  the  terms  of  the  purchase  of  the  property,  at  a 
public  meeting  of  the  Hittites,  indicates  the  importance  which  he 
assigned  to  the  sure  and  undisputed  possession  of  that  family 
burying-place. 

2.  Gen.  25  : 1-18. — After  the  death  of  Sarah,  Abraham  again 
took  a  wife,  whose  name  was  Kcturah,  and  who  bare  him  six 
sons,  the  ancestors  of  Arabian  and  Midianite  tribes.  Isaac  was 
appointed  the  sole  heir;  to  the  other  sons  he  gave  valuable  gifts. 
When  he  was  one  hundred  and  seventy-five  years  old  he  died  — 
"an  old  man  and  full  of  years."  Isaac  and  Ishmael  buried  him 
in  the  cave  of  Machpelah,  where  Sarah  had  already  been  laid. 

Obs.  —  The  human  race  has  had  four  ancestral  heads,  to  each  of 
whom  the  divine  blessing  is  granted:  "Be  fruitful  and  multiply." 


REDEMPTION    AND    SALVATION.  85 

Of  these,  Abraham  is  the  third  ;  for  he,  too,  is  the  head  and  founder 
of  a  new  race,  or  of  a  new  development.  The  direct  reference  of 
that  blessing,  in  the  case  of  the  first  and  second,  is  to  descendants 
after  the  flesh  ?  in  the  case  of  the  fourth  (Christ,  see  Psalm  22  :  30— 
110  :  3.  Isa.  53  :  10),  to  a  spiritual  seed,  but  in  the  case  of  Abra- 
ham, to  both  ;  for  his  spiritual  seed  was  appointed  to  be  manifested 
through  the  medium  of  his  seed  according  to  the  flesh,  agreeably  to 
the  promise:  "in  thee  and  in  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed." — The  children  of  Abraham,  according  to  the  flesh, 
are  countless  in  number.  Nations  have  arisen  and  disappeared,  but 
his  descendants  proceed  onward,  through  all  ages,  unmixed  and  un- 
changed. Their  history  is  not  yet  closed :  the  blessing  given  to  his 
seed,  still  preserves  them  unharmed,  under  every  pressure  of  the 
nations  around  them,  and  amid  all  tho  ravages  of  time.  But  the 
peculiar  feature  which  distinguishes  Abraham  does  not,  properly, 
belong  to  him  naturally,  as  a  member  of  the  human  family,  or  as  an 
individual  of  a  particular  nation,  but  is  found  in  his  spiritual  cha- 
racter. Where  this  character,  which  is  faith,  is  continued  by  pro- 
pagation in  his  descendants,  or  through  them  as  tho  medium,  in  all 
the  other  nations  of  the  earth,  we  find  tho  true  children  of  Abraham. 
(Gal.  3  :  7,  29  ;  Rom.  9  :  G-8.)— Faith  was  the  polar  star,  the  very 
soul,  of  his  life.  The  ancient  record,  anticipating  a  development  of 
two  thousand  years,  remarked  of  him,  first  of  all:  "He  believed  in 
the  Lord;  and  he  counted  it  to  him  for  righteousness  (Gen.  15  :  G) ; 
and  after  these  two  thousand  years  had  elapsed,  Christ  said  of  him : 
"Abraham  rejoiced  to  see  my  day:  and  he  saw  it,  and  was  glad." 
(John^  :  56.)  Abraham's  true  position  and  importance  cannot, 
therefore,  be  fully  appreciated,  until  we  recognize  in  him  the  father 
of  them  that  believe  (Rom.  4  :  11) ;  and  innumerable  as  the  stars  of 
heaven,  and  glorious  as  they  are,  are  his  spiritual  children,  the 
children  of  his  faith. 

§  31.  Isaac  and  his  Sons. 

1.  Gen.  25  :  19-34.  —  Rebekah  had  been  the  wife  of  Isaac 
twenty  years,  when  she  brought  forth  twins,  concerning  whom 
the  Lord  had  previously  said :  "  the  elder  shall  serve  the 
younger."  Esau,  the  elder,  who  was  a  hunter,  is  his  father's 
favorite;  Jacob,  who  dwelt  in  the  tent,  is  preferred  by  his  mo- 
ther. The  former,  who  is  characteristically  rude  and  thoughtless, 
sells  his  birthright  to  the  artful  and  calculating  Jacob  for  a  pot- 
tage of  lentilcs ;  he  afterwards  (ch.  26  :  35)  takes  to  himself  two 


86  REDEMPTION    AND    SALVATION. 

wives,  the  daughters  of  Hittitcs,  which  wore  a  grief  of  mind  to 
his  parents. 

Obs.  — The  Lord  said  (Malachi  1  :  2,  3),  "I  loved  Jacob,  and  I 
hated  Esau,"  and  Paul  teaches  that  Jacob  was  thus  chosen  and  Esau 
rejected,  not  on  account  of  the  merit  of  works,  but  through  the  free 
grace  of  God,  for  the  choice  was  made  when  the  children  were  not 
yet  born,  neither  had  done  any  good  or  evil.  (Rom.  9  :  10-13.)  The 
two  brothers  are  the  representatives  of  their  respective  descendants  ; 
now,  as  those  of  Esau,  like  all  pagans,  arc  called  to  salvation  in 
Christ,  the  above  doea  not  refer  to  any  unconditional  and  eternal 
reprobation,  but  to  a  certain  preference  of  the  one,  for  the  purpose 
of  leading  to  the  salvation  of  both. 

2.  Gen.  eh.  20. — Another  famine,  like  the  first  in  the  days  of 
Abraham,  now  occurred  ;  but  the  Lord  commanded  Isaac,  who 
also  purposed  to  depart  for  Egypt,  to  remain  in  the  land  of  pro- 
mise, and  in  a  distinct  and  impressive  manner,  transferred  to  him 
the  promises  which  had  been  given  to  Abraham.  Isaac  now 
dwells  in  Gerar,  and,  like  Abraham,  alleges  that  his  wife  is  his 
si>ter.  But  ho  docs  not  possess  his  father's  energy  of  character, 
and  is  relieved  by  the  Lord  from  the  trial  which  Abraham  en- 
countered in  the  seizure  of  his  wife.  Abimclech  soon  ascertained 
that  Isaac's  words  were  untrue,  and  charged  his  subjects,  saying 
to  them,  that  he  who  touched  Isaac  or  his  wife  should  be  put  to 
death.  Nevertheless,  the  Philistines,  who  envied  Isaac  on 
account  of  the  abundant  blessing  which  he  enjoyed,  stopped  his 
wells  of  water;  he  patiently  endures  it,  and  withdraws  to  Bcer- 
sheba.  Here  the  Lord  appeared  to  him,  speaking  words  of  en- 
couragement, and  blessing  him  ;  and  he  buildcd  an  altar,  and 
called  upon  the  name  of  the  Lord. 

o.  Gen.  ch.  27. — When  Isaac  wa3  now  old,  he  intended  to 
transfer  the  patriarchal  blessing  to  the  elder  son,  contrary  to  the 
declaration  of  the  Lord.  Ivebckah  frustrates  his  design  ;  she 
intends  to  comply  with  the  divine  will,  but  she  employs  ungodly 
means  ;  she  presumes  to  offer  to  God  the  aid  of  her  own  devices. 
Jacob  obeys  his  mother  in  a  case  in  which  duty  required  him  to 
disobey,  while  Esau  purposes  to  appropriate  to  himself  an  obj<  ct 
(the  blessing)  which  he  had  neither  a  divine  nor  human  right  to 
claim.     He  lies  and  deceives  not  less  than  Jacob,  and  he  him- 


REDEMPTION    AND     SALVATION.  87 

self,  not  Jacob,  as  he  alleges,  verse  36,  is  the  supplanter  of  his 
brother.  Thus  they  all  walk  in  their  own  carnal  and  sinful  ways, 
and,  nevertheless,  the  will  of  God  is  done. — Rebekah  prepares 
the  savoury  meat,  which  Isaac  had  directed  Esau  to  bring  pre- 
vious to  the  act  of  blessing  him,  for,  among  the  Oriental  nations, 
a  common  meal  is  the  foundation  of  common  action.  Jacob 
brings  the  food  to  him. — The  voice,  indeed,  is  Jacob's  voice ;  but 
the  boldness  of  the  falsehood,  the  smell  of  Esau's  raiment  which 
Jacob  wore,  the  rough  covering  which  his  mother  had  skilfully 
placed  on  his  hands  and  neck,  and,  above  all,  the  finger  of  God 
which  is  present,  mislead  the  blind  father.  He  blesses  that  son 
for  whom  God  had  designed  the  blessing :  "  God  give  thee  of  the 
dew  of  heaven,  and  the  fatness  of  the  earth,  and  plenty  of  corn 
and  wine ;  let  people  serve  thee,  and  nations  bow  down  to  thee ; 
be  lord  over  thy  brethren,  and  let  thy  mother's  sons  bow  down  to 
thee :  cursed  be  every  one  that  curseth  thee,  and  blessed  be  ho 
that  blesseth  thee"  (the  land  and  the  seed,  §  23  :  2).— Then 
Esau  comes  in  from  his  hunting ;  he  is  enraged,  and  weeps  bit- 
terly. But  Isaac,  who  now  becomes  aware  of  the  whole  truth, 
answers  :  "  I  have,  blessed  him,  and  he  shall  be  blessed."  The 
only  blessing  which  he  can  bestow  on  Esau,  assigns  to  the  latter 
the  rude  life  of  a  Bedouin,  and  the  sword  as  the  means  of  sup- 
port ;  he  must  serve  his  brother,  but  obtains  a  view  of  a  period 
in  which  he  shall  break  that  yoke. 

Ods.  1. — Esau,  whoso  surname  Edom  (that  is,  red),  refers  to  the 
eagerness  with  which  he  sought  the  red  pottage  (Gen.  25  :  30),  is  the 
father  of  the  predatory  Edomites  (Qen.  ch.  30),  the  irreconcilable 
enemies  of  the  people  of  God,  who  occupied  mount  Scir,  (see  g  41. 
3);  they  all  became  David's  servants  (2  Sam.  8  :  14),  but  their  na- 
tional independence  was  repeatedly  recovered. 

Obs.  2. — Although  Isaac  lived  43  years  after  the  above  event,  ho 
now  disappears  from  tho  page  of  history.  The  sacred  record  merely 
remarks  of  him,  that,  at  tho  age  of  one  hundred  and  eighty  years, 
he  was  gathered  unto  his  people,  when  ho  was  old  and  full  of  days, 
and  that  Esau  and  Jacob  buried  him  in  the  cave  of  Macbpelah  (Gen. 
35  :  29  ;  49  :  31).  Rebekah  docs  not  appear  to  havo  lived  till  Jacob 
returned  from  Mesopotamia.  Tho  significance  and  position  of  Isaac 
are,  undoubtedly,  not  prominent,  when  he  is  compared  with  Abraham 
and  Jacob.    The  invincible  energy  of  action  which  characterizes  the 


88  IlEDEMPTION     AND     SALVATION. 

faith  of  Abraham  docs  not  appear  in  him  ;  but,  on  the  other  hand, 
his  faith  is  seen  in  a  different  aspect,  which  is  equally  essential  to  its 
completeness  —  his  strength  and  greatness  are  beheld  in  patient  en- 
durance and  suffering,  in  quietness  and  waiting  (Isai.  30  :  1  "> ;  Ps. 
37  :  7).  This  peculiar  tendency  or  direction  of  his  life  and  conduct, 
which  fully  accorded  with  his  natural  disposition,  originated  chiefly 
in  that  impressive  occurrence  in  Moriah;  and  to  refine  and  sanctify 
it,  was  the  object  of  all  the  providential  events  in  his  history.  While 
he  proceeded  in  this  direction,  which  both  nature  and  grace  indi- 
cated, he  walked  in  the  ways  of  God  ;  on  the  only  occasion  in  his 
life,  on  which  he  designed  to  forsake  them,  and,  passing  over  into  a 
foreign  region,  to  act  according  to  his  own  determination,  he  dis- 
covered that  he  was  wandering  from  God,  and,  humbled  by  the  issue, 
he  confines  himself  afterwards  within  the  limits  assigned  to  him. 

§  32.   Jacob's  Journey. 

1.  Gen.  ch.  28.  —  In  accordance  with  the  advice  of  his  pa- 
rents, and  bearing  with  him  their  benediction,  Jacob  flees  from 
his  brother's  fury,  to  Mesopotamia;  his  heart  is  heavy;  he  is 
forsaken  by  man,  but  not  by  the  Lord.  In  a  dream  he  sees  the 
ladder  of  heaven,  on  which  the  angels  of  God  ascended  and  de- 
scended, as  on  a  bridge  between  heaven  and  earth  —  an  image  of 
the  divine  revelations  granted  to  his  family.  The  Lord  appeared 
above  it,  ready  to  descend,  and  said  :  "  The  land  whereon  thou 
liest,  to  thee  will  I  give  it,  and  to  thy  seed.  And  thy  seed  shall 
be  as  the  dust  of  the  earth  —  and  in  thee  and  in  (hy  seed  shall 
all  (he  families  of  (he  earth  he  blessed.  And,  behold,  I  am  with 
thee,  and  will  keep  thee  in  all  places  whither  thou  goest,  and  will 
bring  thee  again  into  this  land  :  for  I  will  not  leave  thee,  until  I 
have  done  that  which  I  have  spoken  to  thee  of."  "When  Jacob 
awaked  out  of  his  sleep,  he  said  :  "  This  is  none  other  but  the 
house  of  God,  and  this  is  the  gate  of  heaven/'  He  anoints  the 
stone  on  which  his  head  had  rested,  and  calls  the  place  by  the 
name  of  IJeth-cl  ((he  house  of  God)-,  and  he  makes  the  vow  : 
"If  God  will  be  with  me,  and  will  keep  me  —  so  that  I  come 
again  to  my  father's  house  in  peace;  then  shall  the  Lord  be  my 
God,  and  this  stone  —  shall  be  God's  house." 

2.  Gen.  ch.  29-31.  —  In  ITaran  he  meets  with  Rachel,  the 
daughter  of  Laban,  at  a  well  of  water ;  he  served  her  father,  who 


REDEMPTION    AND    SALVATION.  89 

was  governed  by  self-interest,  seven  years  for  her.  But,  even  as 
he  had  deceived  his  father,  so  Laban  deceived  him,  by  substi- 
tuting the  elder  daughter,  Leah,  for  the  beloved  Rachel ;  in  this 
circumstance  also,  his  experience  resembled  that  of  his  father ;  for 
while  he  married  her  whom  he  had  not  chosen,  she  was  really  the 
appointed  person,  since  Leah,  and  not  Rachel,  was  the  mother  of 
the  promised  seed.  Jacob  served  seven  additional  years  for  Ra- 
chel, and  six  other  years  for  wages.  Leah  is  the  mother  of  six 
sons  and  a  daughter;  after  a  long  period,  Rachel  gives  birth  to 
Joseph.  Each  of  the  handmaids  of  his  wives  (Bilhah  and  Zilpah), 
bears  two  sons.  Laban  changes  the  terms  of  the  engagement 
ten  times ;  but  the  dexterity  of  Jacob,  and  also  the  divine  bless- 
ing, which  designs  to  lead  him  to  repentance  by  undeserved  good- 
ness, and  to  punish  the  covetous  and  selfish  Laban,  nevertheless 
prevail,  insomuch  that  Jacob's  substance  increased  exceedingly. 
The  avarice,  envy,  and  hatred  of  Laban  and  his  sons,  compel  him 
to  flee.  Laban  overtakes  him,  but  is  commanded  by  the  Lord  in 
a  dream  to  do  him  no  harm ;  and  he  continues  his  journey  with- 
out molestation.  In  the  region  lying  east  of  the  Jordan  the 
angels  of  God  met  him,  like  a  divine  embassy,  sent  to  welcome 
him  on  his  entrance  into  the  land  promised  to  him,  and  to  assure 
him  of  divine  protection.  Wheu  he  saw  them,  he  said:  "This 
is  God's  host,"  and  he  called  that  place  Mahanaim  (two  hosts). 

§33.   The  Wrestling  of  Jacob. 

1.  Gen.  ch.  32.  —  At  length  Jaoob  gives  glory  to  God  alone, 
and  confesses :  "lam  not  worthy  of  the  least  of  all  the  mercies, 
and  of  all  the  truth,  which  thou  hast  shewed  unto  thy  servant : 
for  with  my  staff  I  passed  over  this  Jordan,  and  now  I  am  become 
two  bands.  Deliver  me,  I  pray  thee,  from  the  hand  of —  Esau. 
—  Thou  saidst,  I  will  surely  do  thee  good,  and  make  thy  seed  as 
the  sand  of  the  sea — ."  Nevertheless,  he  is  greatly  afraid  of 
his  brother  Esau,  and  awaits,  with  much  anxiety,  the  return  of 
the  messengers  whom  he  had  sent  to  him.  When  he  reached  the 
ford  Jabbok  he  selected  presents  for  Esau,  conducted  his  family 
over  the  stream,  and,  when  evening  came,  was  left  alone.  And 
there  wrestled  a  man  with  him,  until  the  breaking  of  the  day ; 
8* 


90  REDEMPTION    AND    SALVATION. 

and  when  he  saw  that  he  prevailed  not  against  Jacob,  he  touched 
the  hollow  of  his  thigh,  which  was  out  of  joint  as  they  wrestled. 
It  wis  the  Lord  who  met  him  here  as  an  enemy,  and  whose  anger 
he  is  required  to  subdue  before  he  shall  obtain  divine  aid  in 
striving  against  the  anger  of  Esau.  Jacob  prevailed,  for  when 
his  thigh  was  out  of  joint,  he  had  recourse  to  the  only  weapon 
which  can  prevail  with  God,  to  the  weapon  of  prayer  and  suppli- 
cation. '*  Hy  his  strength,"  says  Hosea  (12  :  3,  4),  "he  had 
power  with  God  :  yea,  he  had  power  over  the  angel,  and  pre- 
vailed ;  he  wept,  and  made  svjyplicat ion  unto  him."  For  Jacob 
said  :  "  I  will  not  let  thee  go,  except  thou  bless  me;"  he  comes 
forth  as  a  new  creature  from  the  contest  :  his  thigh  is  out  of 
joint,  and  his  own  strength  fails,  but  he  receives  the  blessing  of 
the  Lord,  over  whose  anger  he  has  prevailed.  He  lays  aside  his 
former  name  (Jacob  =  ho  that  supplants)  with  his  former  na- 
ture, and  is  now  called  Israel  (that  is,  combatant  or  prim;  of 
(lorf).  The  spot  itself  he  names  Pcnicl  (that  is,  the  face  of 
Ci.il),  ond  says:  "  I  have  seen  God  face  to  face,  and  my  life  is 
preserved." 

Obs. — The  wrestling  of  Jacob  with  the  Lord  was  neither  a  dream 
nor  a  vision,  but  an  actual  occurrence:  the  angel  of  the  Lord  was 
really  present,  and  Jacob  really  wrestled  ■with  him.  Even  as  the 
nngol  of  the  Lord  appeared  to  Abraham  in  the  plains  of  Mamre  (2  28. 
1 ).  and  ate  and  drank  with  him  as  a  guest  and  friend,  so  he  appeared 
in  this  case  to  Jacob  under  other  circumstances,  and  wrestled  with 
him  as  an  enemy  and  opponent.  Jacob's  conduct  had  hitherto  been 
marked  by  falsehood  and  deceit,  by  artifice  and  guilt,  by  self-will 
and  self-reliance ;  as  he  employed  these  unholy  means  in  fulfilling 
divine  purposes,  he  profaned  the  holy  ways  of  God,  and  seemed  to 
involve  God  in  the  dishonor  resulting  from  the  arts  which  he  prac- 
tised. These  causes,  which  exercised  a  disturbing  influence  on  the 
covenant  between  God  and  Jacob,  were  abundantly  sufficient  to  pro- 
voke the  wrath  of  God  against  the  offender.  Until  this  divine  wrath 
was  appeased  or  subdued,  Jacob  could  not  trust  to  the  protection  of 
God  against  Esau,  or  enter  the  land  that  had  been  promised  to  him. 
Hence  the  Lord  himself  appears  here  as  his  enemy;  Jacob  resorts  at 
first  to  the  same  weapons  with  which  he  had  hitherto  contended 
against  God  —  he  employs  the  carnal  weapons  of  his  own  natural 
strength.     But  when  his  own  strength  abandons  him,  he  seizes  the 


REDEMPTION    AND    SALVATION.  91 

true,  spiritual  weapons,  prayer  and  supplication;  by  these  he 
subdues  the  wrath  of  God,  and  receives  a  divine  blessing  in  place 
of  being  involved  in  the  destruction  with  which,  at  first,  he  is 
threatened. 

2.  Gen.  ch.  32-35.  —  His  brother  Esau,  now  kindly-disposed 
and  reconciled,  meets  him.  —  He  pitches  his  tent  in  Shechem, 
where,  like  Abraham  in  Mamre  (§30.  1,  Obs.),  he  purchases  a 
piece  of  ground,  on  which  he  erects  an  altar  designed  to  express 
that  the  great  purpose  of  the  providential  events  of  his  life  had 
been,  in  a  certain  manner,  accomplished.  —  In  obedience  to  the 
command  of  God,  he  subsequently  removes  to  Beth-el,  where, 
after  cleansing  his  house  from  the  idolatrous  and  superstitious 
practices  derived  from  Laban's  bouse,  he  fulfils  his  early  vow  by 
erecting  an  altar  and  instituting  divine  worship.  In  the  vicinity 
of  Ephrath,  Rachel  died,  after  giving  birth  to  Benjamin. 

§  34.    The  History  of  Joseph. 

1.  Gen.  ch.  37. — Joseph,  the  son  of  the  beloved  Rachel,  who 
is  distinguished  from  his  rude  and  impetuous  brothers  by  his 
agreeable,  gentle  and  affectionate  manners,  is  the  favorite  of  his 
aged  father.  His  brothers,  on  the  contrary,  hate  him,  because 
he  brings  their  evil  report  to  his  father.  The  partiality  of  the 
latter  is  seen  in  Joseph's  superior  apparel,  and  combines  with  re- 
peated dreams  of  the  favorite,  which  present  images  of  future  emi- 
nence not  difficult  to  interpret,  in  increasing  their  hatred.  This 
hostile  feeling,  nevertheless,  is  employed  by  the  overruling  provi- 
dence of  God,  in  its  wonderful  course,  as  the  means  of  training 
him  in  the  school  of  servitude  and  affliction,  for  his  high  voca- 
tion, and  of  conducting  him  to  it.  On  a  certain  occasion,  on  which 
bis  father  sent  him  to  his  brothers,  as  they  watched  their  flocks, 
they  resolved  to  kill  him,  but,  by  Reuben's  advice,  they  cast  him 
into  an  empty  cistern ;  they,  finally,  adopted  Judah's  proposition, 
and  sold  him  as  a  slave  to  a  caravan  which  was  passing  by.  He 
is  then  carried  to  Egypt  and  sold  to  Potiphar,  an  officer  of  Pha- 
raoh. Reuben,  who  had  intended  to  rescue  him,  rent  his  clothes 
with  loud  lamentations,  on  finding  that  Joseph  had  disappeared  j 
Joseph's  coat,  stained  with  the  blood  of  a  kid,  conveys  to  the  in- 


92  REDEMPTION    AND    SALVATION. 

consolable  father  the  false  tidings  that  a  wild  beast  had  rent  his 
favorite  in  pieces. 

2.  Gen.  ch.  30,  40. — The  youth,  who  had  reached  his  seven- 
teenth year,  soon  wins  the  entire  confidence  of  his  new  master, 
and  is  made  the  irresponsible  overseer  of  his  whole  house.  The 
thought:  "  How  can  I  do  this  great  wickedness,  and  sin  against 
God?"  gives  him  strength  to  resist  successfully  the  temptations 
of  Potiphar's  adulterous  wife;  he  fled  when  she  had  caught  him 
by  his  garment;  she  retained  it  in  her  hands,  and  produced  it  as 
a  proof  of  the  truth  of  her  slanderous  accusation,  which  revenge 
alone  had  dictated.  But  the  prison  in  which  he  is  confined  opens 
an  avenue  to  dignity  and  power.  Endowed  with  divine  wisdom, 
he  interprets  the  dreams  of  two  fellow-prisoners,  announcing  to 
the  royal  butler  that  he  would  be  restored,  and  to  the  royal  baker 
that  he  would  be  put  to  death.  But  the  butler  forgot  his  promise 
to  intercede  for  him  with  the  king,  and  Joseph  languished  two 
years  longer  in  prison. 

.'!.  Gen.  ch.  41. — The  chief  butler  is  at  length  reminded  of 
Joseph  by  two  dreams  of  Pharaoh,  which  none  could  interpret 
(seven  fat  cows,  coining  up  0ut  of  the  Nile,  are  devoured  by  seven 
lean  cows  —  seven  full  cars  of  corn  are  devoured  by  seven  thin 
ears). — Joseph,  who  is  brought  out  of  the  dungeon  and  furnished 
with  other  raiment,  appears  before  the  king,  and  announc 
the  interpretation  of  the  dreams,  that  seven  years  of  great  plenty 
aro  at  hand,  which  will  be  followed  by  seven  years  of  famine. 
Pharaoh  perceives  that  the  spirit  of  God  dwells  in  Joseph,  ele- 
vates him  to  the  rank  of  the  highest  ruler  in  Egypt,  causes  him 
to  be  arrayed  in  royal  vestures,  and  to  ride  in  a  royal  chariot, 
and  orders  the  proclamation  to  be  made  before  him  :  "  Abrech  !" 
(an  Egyptian  word,  signifying :  Bow  the  knee).  He  calls  him 
Psomtomphanech*  (that  is,  Savior  of  the  world*),  and  intrusN  to 
him  the  administration  of  affairs  in  reference  to  the  years  of  fa- 

*  [For  this  name,  which  is  nearly  identical  with  the  form  given  in  the 
Septuagint,  see  Rosenm.  Schol.  in  V.  T.  on  Gen.  41  :  A~>.  The  Hebrew 
form  retained  in  the  English  version,  viz.,  Zaphnath-paaneah,  is  explained 
in  the  margin  :  a  revcaler  of  secrets,  or,  the  man  to  irhom  secret!  are  revealed. 
For  fuller  details,  sec  the  author's  Gesch.  d.  alien  Bundes,  I.  p.  28-3,  286, 
|88.  2.-Ta.] 


REDEMPTION    AND    SALVATION.  93 

mine.  Joseph  (who  had  now  reached  his  thirtieth  year),  collected 
vast  quantities  of  food  during  the  seven  years  of  plenty ;  when 
the  pressure  of  the  famine  afterwards  began  to  be  felt,  and  the 
people  cried  to  Pharaoh  for  bread,  he  directed  them  to  apply  to 
Joseph,  who  would  afford  them  aid. 

4.  Gen.  ch.  42-45. — Canaan  also  experienced  the  effects  of  the 
famine,  and  Joseph's  brothers,  with  the  exception  of  Benjamin, 
proceed  to  Egypt  to  buy  corn.     Joseph,  who  recognizes  them, 
resolves  to  subject  them  to  a  trial,  and  lead  them  to  repentance 
through    the   medium   of  chastisement.      He   accordingly  pro- 
nounces them  to  be  spies,  and  requires  them  to  prove  the  truth 
of  their  declarations,  by  bringing  with  them  the  youngest  brother, 
who  had   remained   at   home;    Simeon   remains  behind,   as   a 
hostage,  on  their  departure.     The  harshness  of  their  character 
already  yields,  for  they  confess  among  themselves:    "We  are 
verily  guilty  concerning  our  brother,  in  that  we  saw  the  anguish 
of  his  soul,  when  he  besought  us,  and  we  would  not  hear ;  there- 
fore is  this  distress  come  upon  us."    On  the  journey  to  their  own 
country,  they  are  filled  with  terror  when  they  find  in  their  sacks 
the  money  which  they  had  already  paid ;  they  apprehend  that 
they  will  be  exposed  to  the  suspicion  of  being  thieves  as  well  as 
spies.     Necessity  soon  compelled  them,  however,  to  return   to 
Egypt,  and  their  distressed  father  reluctantly  consents  that  Ben- 
jamin should  accompany  them.    Their  sacks  are  again  filled,  and 
they  depart  j  but  they  are  soon  overtaken  by  Joseph's  steward, 
who  accuses  them  of  having  stolen  his  master's  silver  cup.     It 
is  really  found  in  the  sack  of  Benjamin,  whom  Joseph  announces 
his  intention  of  retaining  as  his  servant.     This  was  the  decisive 
moment  of  their  trial ;  it  was  now  to  be  made  apparent  whether 
they  cherished  the  same  bitter  feelings  against  Benjamin,  the 
present  favorite  of  their  father,  which  had  formerly  governed 
their  conduct  towards  Joseph  —  and  they  were  approved.     They 
now  openly  confess,  in  the  presence  of  Joseph,  that  God  had 
found  out  their  iniquity.    Judah,  the  interpreter  of  the  grief  and 
contrition   which    they  cannot  suppress,   is   particularly  distin- 
guished by  the  sincere  and  affectionate  reverence  with  which  he 
speaks  of  his  father's  gray  hairs,  and  by  the  ardent  love  which 
he  shows  towards  his  young  brother,  who  is  apparently  condemned 


94  REDEMPTION    AND    SALVATION. 

\ 

to  be  a  slave.  Joseph  can  no  longer  restrain  himself;  he  embraces 
them  with  tears,  and  says :  "  I  am  Joseph  your  brother."  Pha- 
raoh sends  wagons  and  asses,  for  the  purpose  of  bringing  the 
whole  family,  with  their  substance,  to  Egypt.  When  Jacob  is 
convinced  that  the  declarations  of  his  sons  are  true,  he  says : 
"  It  is  enough :  Joseph  my  son  is  yet  alive :  I  will  go  and  see 
him  before  I  die." 

Obs.  —  The  history  of  Joseph  is  a  highly  expressive  prefiguration 
of  the  history  of  the  Redeemer.  The  relation  between  Christ  and 
his  brethren  after  the  flesh,  is  prefigured  by  the  relation  between 
Joseph  and  his  brethren  ;  the  Redeemer's  humiliation  and  sufferings, 
and  the  exaltation  and  glory  which  followed,  are  represented  in  the 
corresponding  events  in  the  life  of  Joseph.  This  typical  character 
of  the  history  of  the  latter,  which  may  be  traced  even  in  the  details 
with  remarkable  distinctness,  is  not  merely  accidental,  neither  is  it 
arbitrarily  obtruded  upon  that  history,  but  necessarily  arises  from 
the  important  position  which  Joseph  occupies.  lie  is  the  key-stone 
of  the  patriarchal  history,  as  Christ  is  the  key-stone  of  the  entire 
Old  Testament  history.  The  life  of  the  patriarchs  is  the  first  distinct 
and  complete  form  assumed  by  the  kingdom  of  God  in  Israel,  and 
sustains  the  same  relation  to  the  entire  Old  Testament  history,  which 
the  first  or  inner  of  two  concentric  circles  bears  to  the  second.  As 
Joseph  combines  in  himself  the  entire  signification  of  the  life  of  the 
patriarchs,  so  Christ  presents  in  himself  the  entire  signification  of 
the  life  of  the  Old  Testament.  ($  7.  5.) 

§  35.    The  last  Days  of  Jacob  and  Joseph. 

1.  Gen.  ch.  46,  47.  —  The  whole  family  of  Jacob,  consisting 
of  seventy  souls  (exclusive  of  the  wives  of  his  sons,  and  of  the 
servants),  removes  to  Egypt.  When  he  reaches  the  border  of  the 
country  at  Beer-sheba,  the  Lord  appears  to  him  and  encourages 
him  to  proceed.  The  venerable  man,  the  father  of  the  chosen 
people,  bestows  his  blessing  on  Pharaoh,  who  allots  to  him  and 
his  household  the  fertile  pasture-land  of  Goshen ;  this  territory, 
lying  on  the  eastern  side  of  the  Pelusiac  arm  of  the  Nile,  ex- 
tended to  Rhinokolura,  or  the  river  of  Egypt  (torrens  jEyj/pti), 
which  formed  the  eastern  boundary  of  Egypt.  Jacob's  sons  are 
entrusted  with  the  care  of  the  royal  cattle.  (2298  years  after 
the  creation  of  man.) 


REDEMPTION    AND    SALVATION.  95 

Obs. — This  emigration  to  Egypt  was,  without  doubt,  directed  by 
the  Lord  for  the  purpose  of  guarding  against  the  dispersion  of  the 
family,  as  well  as  against  its  admixture  with  strangers,  during  the 
important  period  which  had  arrived,  in  which  it  was  appointed  to  be 
developed  as  a  nation ;  neither  of  these  unfavorable  results,  which 
would  have  been  inevitable  in  Canaan,  could  follow  in  Egypt :  for 
Goshen  afforded  ample  room  for  their  increasing  numbers,  on  the 
one  hand,  while,  on  the  other,  the  aversion  of  the  Egyptians  to  shep- 
herds (ch.  46  :  34)  effectually  prevented  the  formation  of  ties  between 
them  by  intermarriage.  Besides,  the  opportunity  which  was  furnished 
for  becoming  acquainted  with  the  wisdom  of  Egypt,  and  also  the 
pressure  of  the  future  bondage,  may  have  both  been  designed  to 
serve,  in  the  hands  of  God,  as  means  for  training  and  cultivating  tho 
chosen  nation.  And  the  transition  from  a  nomadic  to  an  agricul- 
tural life,  which  was  designed  to  constitute  the  foundation  of  the 
polity  of  Israel  on  acquiring  independence  and  a  home  in  the  pro- 
mised land,  may  also  be  assigned,  in  its  incipient  stages,  to  this 
period. 

2.  Gen.  ch.  48,  49.  —  A  short  time  before  Jacob  died,  he 
adopted  the  two  sons  of  Joseph,  who  had,  by  faith,  chosen  a 
better  lot  for  them  than  posts  of  honor  in  Egypt,  since  he  allowed 
them  to  return  to  the  lowly  pastoral  life  of  his  brethren.  Jacob 
gathers  his  twelve  sons  around  his  death-bed,  and  announces  their 
future  condition  in  the  promised  land.  Reuben,  Simeon,  and 
Levi,  respectively,  lose  the  right  of  the  first-born,  on  account  of 
wicked  deeds  which  they  had  committed  at  a  former  period.  The 
double  portion  (Deut.  21  :  17),  had  already  been  assigned  to  Jo- 
seph by  the  adoption  of  his  two  sons ;  the  pre-eminence  and  tho 
blessing  of  the  promise,  are  transferred  to  Judah.  "Judah" 
(that  is,  praise),  "thou  art  he  whom  thy  brethren  shall  praise — thy 
father's  children  shall  bow  down  before  thee.  Judah  is  a  lion's 
whelp.  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver 
from  between  his  feet,  until  Shiloh  come;  and  unto  him  shall  the 
gatliering  of  the  people  be" 

Obs. — According  to  the  translation  of  the  concluding  words  in 
Luther's  Bible,*  the  sense  of  the  promise  is  the  following:  Judah 

*  [We  have  given  above,  in  place  of  the  author's  own  German  version, 
the  passage  as  it  occurs  in  the  authorized  English  version,  which  agrees, 
in  general,  with  the  one  found  in  the  German  Bible,  to  which  the  author 


96  R  E  DEMPTION     AND     SALVATION. 

shall  be  the  ruling  tribe,  until  the  Messiah  shall  come  forth  from  it 
and  exalt,  or  raise  Judah's  temporal  dominion  to  one  that  is  eternal. 
This  interpretation  of  the  passage  is  still  defended  by  many  of  the 
most  eminent  theologians  as  the  only  one  that  is  correct.  Neverthe- 
less, the  translation  which  we  give  may,  possibly,  claim  the  prefer- 
ence, as  it  corresponds  more  fully,  both  to  the  words  of  the  original 
text,  and  also  to  that  precise  grade  in  the  hope  or  expectation  of  sal- 
vation which  had  then  been  reached.  ["  The  sceptre  shall  not  depart 
from  Judah,  the  rod  of  the  ruler  (shall  not  depart)  from  the  place 
between  his  feet,  until  he  comes  to  (his)  rest,  and  obtains  the  obedi- 
ence of  the  nations."]  It  can  scarcely  be  shown  that,  at  that  period 
already,  the  expectation  of  a  ]>ersonal  Messiah  existed,  since  the  en- 
tire hope  of  salvation  was  inseparably  connected  with  the  circum- 
stance that  the  family  would  unfold  itself  as  a  great  nation,  which 
event  still  belonged  to  a  future  time,  and  also  with  the  possession  of 
the  promised  land,  which  was,  likewise,  yet  to  be  obtained  (2  23.  2), 
and  since,  also,  no  point  of  contact  or  union  had  hitherto  been  pre- 
sented by  history,  which  could  be  met  by  a  personal  and  individual 
Messiah  \\  24.  1,  Obs.  2).  Nevertheless,  this  prediction  is  decidedly 
messianic;  but  the  entire  tribe  of  Judah,  in  its  unity  and  totality, 
and  not  a  particular  individual  belonging  to  it,  appears  in  it  as  the 
om  who  brings  rest,  or  as  the  bearer  and  medium  of  salvation.  Judah 
passes  through  victory  and  dominion  into  his  rest,  and  conducts  his 
brethren  also,  who  bow  before  his  sovereignty,  into  that  rest:  yea, 
the  nations  also  willingly  obey  him,  and,  consequently,  also  share  in 
the  blessings  of  that  rest  and  that  salvation. 

'■).  Gen.  cb.  50. —  Jacob  dies  when  he  is  one  hundred  and 
forty-seven  years  old,  and,  according  to  the  desire  which  he  ex- 
pressed in  faith,  his  body,  which  had  been  embalmed,  and  was 
honorably  attended  by  the  Egyptians,  was  carried  to  Canaan,  and 
deposited  in  the  family  burying-place.  Joseph  removes  the  ap- 
prehensions which  his  brothers  again  entertain.  "  Ye  thought 
evil  against  me,"  he  said,  "but  God  meant  it  unto  good,  to  bring 
to  pass,  as  it  is  this  day,  to  save  much  people  alive."     "When  his 


refers,  with  the  two  exceptions,  that  Luther  adopts  in  it  the  wonl 
"master"  and  "hero,"  in  place  of  "lawgiver"  and  "Shiloh,"  respec- 
tively. The  author  proposes,  in  a  parenthesis,  after  "hero,"  the  word 
"  rfst,  that  is,  he  who  brings  rest"  as  a  substitute  for  it.  The  author's 
version,  literally  translated  into  English,  wc  have  transferred  to  the  Obs 
above,  enclosed  in  brackets.  —  Tr.] 


REDEMPTION    AND    SALVATION.  97 

own  death  approached,  he  took  an  oath  (by  faith,  Heb.  11 :  22) 
of  the  children  of  Israel,  requiring  them  to  carry  his  bones  with 
them  when  they  returned  to  Canaan.  (See  Joshua  24  :  32.) 

Obs. — We  admire  the  firm,  unshaken  confidence,  and  the  uncon- 
ditional obedience  of  faith,  as  they  appear  in  their  whole  power  and 
their  fulness  in  Abraham ;  and,  on  the  other  hand,  in  Isaac,  tho 
elasticity  of  faith,  apparent  in  patient  endurance  and  suffering, 
in  quietness  and  waiting.  Faith  is  beheld  in  another  aspect  in 
Jacob  ;  it  appears  as  a  violent  contest  with  flesh  and  blood,  as  well 
as  with  the  evils  of  life.  In  tho  life  of  Joseph  tho  fidelity  or  perse- 
verance of  faith  is  revealed,  approved  alike  in  quiet  endurance  and 
in  energetic  action,  and  ultimately  crowned  with  salvation  and 
victory. 

§  36.  Revelation,  Religion  and  Intellectual  Culture  in  the  Age 
of  (lie  Patriarch. 

1.  The  prevailing  mode  of  revelation  in  the  history  of  the  pa- 
triarchs, agreeably  to  the  elementary  position  which  they  occu- 
pied, was  the  theophany,  that  is,  the  manifestation  or  appearance 
of  God  either  in  a  bodily  form  which  the  external  senses  could 
perceive  (as  in  the  case  of  the  angel  of  the  Lord)  or  in  visions 
and  dreams  which  the  internal  sense  observed.  The  substance 
and  the  result  of  divine  revelation  may  be  stated  thus :  the  divine 
will  was  manifested  in  the  selection,  calling  and  appointment  of 
Abraham  and  his  seed  to  be  the  bearers  of  salvation  in  its  intro- 
ductory stages  —  the  divine  knowledge,  in  the  announcement  of 
this  calling  —  and  the  divine  power,  in  the  creative  production 
of  the  promised  seed  from  a  body  now  dead  (Rom.  4  :  19),  in  the 
removal  from  it  of  all  superfluous  shoots  and  branches,  and  in  the 
gracious  guidance  and  direction  of  that  seed. 

Obs. — It  is  a  striking  fact  that  the  entire  history  of  tho  patriarchs 
and  of  those  who  preceded  them,  docs  not  present  a  single  miracle 
wrought  by  man ;  God  alone  performed  them,  without  employing 
man  as  his  agent.  This  fact  itself,  which  illustrates  the  normal  pro- 
gress of  the  history  of  revelation,  is  already  sufficient  to  show  most 
clearly  that  any  interpretation  which  would  assign  a  mythical 
character  to  this  period  is  inadmissible  and  preposterous.  What  a 
vast  cloud  of  miraculous  deeds  a  fictitious  story,  that  was  founded 


98  REDEMPTION    AND    SALVATION. 

upon  mythical  or  fabulous  narratives,  could  have  drawn  around  the 
heads  of  the  revered  ancestors  of  the  nation !  In  reference  to  pro- 
phecy, also,  a  corresponding  relation  occurs ;  still,  besides  the  im- 
mediate divine  predictions  which  . ontinue  to  constitute  the  predomi- 
nant feature,  predictions  are  already  made  occasionally  through  the 
instrumentality  of  particular  individuals. 

2.  The  religious  consciousness  of  the  patriarchs  combined  with 
itself  from  the  beginning,  probably  through  the  medium  of  tra- 
dition, those  religious  views  which  were  already  imprinted  on  the 
earliest  history  (concerning  the  unity,  personality  and  holiness  of 
God,  the  creation  from  nothing,  the  connate  image  of  God  in  man, 
the  corruption  of  sin,  and  the  hope  of  a  future  victory  of  mankind 
over  the  principle  of  temptation).  When  the  patriarchs  person- 
ally obtained  revelations  of  God,  their  religious  sense  acquired 
increased  vigor,  greater  depth  and  extent,  and  also  greater  dis- 
tinctness. However  great,  wonderful  and  peculiar,  the  fulness 
and  purity  of  this  religious  consciousness  may  appear,  when  it  is 
compared  with  the  worship  of  nature  to  which  Paganism  aban- 
doned itself,  nevertheless,  when  it  is  regarded  in  itself,  and  when 
the  gradual  progress  of  the  history  of  revelation  is  considered,  it 
is  found,  both  from  its  nature  and  from  necessity,  to  be  still  de- 
fective and  elementary. 

Ods. —  No  error  appears  in  the  religious  consciousness  of  the  pa- 
triarchs, but  many  imperfections  remain.  Their  view  of  God  long 
continued  without  the  crown  of  its  full  development,  which  was  in- 
complete until  the  Christian  doctrine  of  the  Trinity  was  revealed. 
The  degeneracy  of  Paganism,  in  its  conception  of  God,  required  that 
the  clear  view  of  the  unity,  personality  and  holiness  of  God  should 
be,  first  of  all,  indelibly  impressed  on  the  consciousness  of  the  people 
of  the  covenant,  and  serve  as  the  basis  of  the  continued  expansion 
of  their  knowledge  of  God.  Favorable  seasons  for  promoting  this 
continued  expansion  occurred  already  in  the  age  of  the  patriarchs  ; 
to  these  belong  the  intimations  in  the  history  of  the  creation  (§  0. 
Obs.  1),  the  appearance  of  the  Angel  of  the  Lord  {I  20.  2,  Obs.),  and 
the  distinction  between  the  names  of  God,  Elohim  and  Jehovah  (2  3. 
Obs.).  The  doctrine  of  salvation  is  found  in  the  elementary  stages  of 
its  development;  thus,  the  idea  of  a  personal  and  thcanthropic  (di- 
vine and  human)  Messiah  does  not  yet  occur  (?  24.  1,  Ons.  2.  and  $ 
35.  2,  Oms.).     The  doctrine  of  eternal  life  is  still  in  the  period  of  it« 


REDEMPTION    AND    SALVATION.  99 

childhood ;  the  idea  of  a  divine  retribution  exists,  but  has  not  yet 
risen  to  the  rank  of  a  knowledge  of  a  retribution  in  a  future  state. 
The  abode  of  the  dead,  Scheol,  Hades,  did  not  yet  appear,  agreeably 
to  the  view  presented  in  the  New  Testament,  as  an  intermediate 
place  and  intermediate  condition,  which  is  succeeded,  in  the  case  of 
the  righteous,  by  tho  blessedness  of  heaven.  It  rather  seemed  to  be 
merely  the  conclusion  of  the  development  of  life  on  earth,  or  a  gloomy 
place  of  abode,  which  relieved,  indeed,  the  sufferer  from  the  sorrows 
of  this  life,  and  furnished  the  desired  repose  to  him  who  was  weary 
of  the  world  (Gen.  25  :  8 ;  35  :  29),  but  was,  positively,  inferior  to  the 
abundance  and  fulness  of  terrestrial  life.  This  view  depended  on 
the  knowledge  that  death  had  entered  the  world  in  consequence  of 
sin.  But  precisely  because  death  entered  through  sin  alone,  in  the 
samo  degree  in  which  the  prospect  of  redemption  from  sin  became 
clearer,  the  assurance  became  clear  and  full  that  (eternal)  life  would 
gain  a  victory  over  death  and  the  Scheol.  In  the  mean  time,  tho 
view  then  entertained  of  tho  Scheol  contained  one  important  element 
of  consolation,  in  representing  the  death  of  the  individual  as  the 
event  by  which  he  was  gathered  unto  his  people  (Gen.  49  :  33),  for 
it  is  the  first  approach  to  the  doctrine  of  the  New  Testament  concern- 
ing the  blessed  communion  of  the  saints  with  each  other  and  with 
the  Lord. 

3.  The  divine  worship  of  the  patriarchs  corresponded  to  their 
religious  consciousness,  both  in  its  entire  purity  and  in  its  pro- 
portionate poverty ;  while  it  supplied  the  wants  of  the  times,  it 
was  far  removed  from  the  systematic  and  complete  development 
which  it  received  in  the  laws  of  Moses. 

Obs.  —  The  term  generally  used  to  describe  the  patriarchal  wor- 
ship is:  "calling  upon  the  name  of  the  Lord."  (Gen.  12  :  8 ;  13  :  4; 
26  :  25).  Wherever  the  patriarchs  dwelt,  they  erected  altars  and  in- 
stituted divine  worship,  particularly  on  mountains  or  in  high  places. 
The  forms  that  occur  in  the  service  are:  sacrifices,  prayer,  vows, 
tithes,  and  circumcision.  No  distinct  traces  are  found  of  a  special 
observance  of  the  sabbath  for  tho  purpose  of  worship.  But  the  two 
passages,  Gen.  2  :  2,  and  Exod.  16  :  22,  23,  render  it  probable  that 
the  day  was  observed  as  a  day  of  rest.  As  a  general  rule,  the  head 
of  a  family  discharged  the  priestly  office. 

4.  The  intellectual  culture  of  the  patriarchs  was  dependent  on 
their  nomadic  mode  of  life,  and  the  latter  was  maintained  by  the 
circumstance  that,  in  their  day,  they  were  strangers,  and  possessed 


100  REDEMPTION    AND    SALVATION. 

no  permanent  place  of  abode.  Their  continued  pilgrimage, 
hence,  arose  from  necessity,  and  its  termination  was  the  object 
of  their  wishes  and  hopes.  They  do  not,  therefore,  furnish  any 
indications  of  nomadic  rudeness,  but  are  civilized,  according  to 
the  standard  of  their  age.  When  the  circumstances  are  favor- 
able, they  combine  agriculture  with  the  care  of  cattle,  and  Jacob 
even  built  a  house  for  himself  (Gen.  33  :  17).  We  find  them 
in  possession  of  money,  garments,  skilfully  made,  golden  earr 
rings,  bracelets,  &c.  The  mention  of  a  signet  (Gen.  38  :  18) 
seems  to  imply  that  the  art  of  writing  was  not  entirely  unknown 
to  the  patriarchs.  They  were  certainly  acquainted  with  poetry, 
the  exalted  daughter  of  religion,  and  composed  poems,  besides 
the  song  of  Lamech  (Gen.  4  :  23,  24).  Poetry  continually  oc- 
curs as  the  bearer  or  the  echo  of  divine  revelation,  when  the 
latter  is  transmitted  through  the  subjective  frame  of  mind  of 
man,  but  is  never  found  when  the  revelation  objectively  and  im- 
mediately proceeds  from  the  mouth  of  God  (see  Gen.  9  :  25- 
27;  27  :  27-29,  and  39,  40;  and  ch.  49;  on  the  general  sub- 
ject, see  §  83).  In  civil  life,  the  head  of  the  family  constituted 
the  highest  authority  and  centre  of  union,  and  to  him  belonged, 
according  to  established  traditionary  principles,  the  right  to  in- 
flict death,  in  cases  of  necessity  (ch.  38  :  24).  A  subordinate 
condition  was  assigned  to  females,  which  was  the  case  during  the 
whole  period  preceding  the  Christian  era,  and  polygamy  did  not 
bear  an  objectionable  character.  But  no  traces  appear  of  that 
degradation  to  which  females  were  subjected  among  other  nations; 
on  the  contrary,  many  instances  occur  of  the  esteem  and  love 
which  were  bestowed  upon  the  wife,  and  of  the  personal  rights  she 
enjoyed  (Gen.  21  :  10-12;  24  :  58,  67;  29  :  20;  31  :  4,  &c). 

SECOND  PERIOD. 

MOSES,    AND    THE    GIVING    OF    THE    LAW. 

(A  period  of  120  years.) 

§  37.   Significance  of  this  Period. 

The  chosen  family  becomes  a  nation  in  the  land  of  Egypt. 
Their  departure  from  Egypt  is  the  period  of  the  birth  of  the  na- 


REDEMPTION    AND    SALVATION.  101 

tion,  and  the  previous  bondage  formed  the  throes  without  which 
a  new  life  is  never  ushered  into  this  world.  The  Exodus  or  de- 
parture secures  for  Israel  an  independent  national  existence  in  its 
relation  to  other  nations.  As  the  Exodus  is  the  birth,  so  the 
giving  of  the  law  is  the  consecration  of  the  new-born  nation,  or 
its  Baptism,  that  is,  its  regeneration,  by  which  it  acquires  a 
higher  character  than  that  which  belongs  to  any  one  nation  which 
is  simply  classed  with  others.  Israel  becomes  the  first-born  of 
the  Lord  (Exod.  4  :  22)  when  the  law  is  given,  a  peculiar  trea- 
sure unto  Jehovah  above  all  people,  a  kingdom  of  priests,  and  a 
holy  nation  (§  43.  1,  Obs.  2).  The  law,  in  its  external  relations, 
is  a  hedge,  dividing  and  distinguishing  Israel  from  other  nations ; 
in  its  internal  aspects,  it  is  a  school-master,  leading  to  Christ,  and 
it  has  a  shadow  of  good  things  to  come  (§  43.  2,  Obs.  2).  The 
Lord  accomplishes  these  purposes  through  the  instrumentality  of 
Moses,  a  man  who  possesses  great  natural  endowments,  and  is 
learned  in  all  the  wisdom  of  the  Egyptians  (Acts  7  :  22),  the 
vicissitudes  of  whose  life  teach  him  both  to  rule  and  to  obey,  and 
who  is,  above  all,  sealed  and  fitted  for  the  work  by  the  Spirit  of 
God.  He  is  the  servant  of  God,  and  faithful  in  all  his  house; 
he  is  the  mediator  of  the  old  covenant  (as  Christ  is  of  the  new), 
and  is  a  legislator  and  prophet,  unto  whom  the  Lord  spake  face 
to  face,  as  a  man  speaketh  unto  his  friend  (Exod.  33  :  11).  The 
last  four  books  of  the  Pentateuch  constitute  the  source  of  the 
history  of  this  period.  (Sec  §  58). 

Obs.  1. — The  mighty  hand  and  the  stretched-out  arm  with  which 
the  Lord  conducts  his  people  from  the  house  of  bondage  to  the  pro- 
mised land,  his  wonderful  guidance  of  them  during  their  journeying 
in  the  wilderness,  the  bread  from  heaven,  &c,  are  convincing  wit- 
nesses of  Jehovah's  faithfulness  to  his  promises,  and  are  pledges  and 
types  of  the  future  gracious  leading  of  his  people ;  their  stubborn- 
ness and  perveraeness  are  a  mirror  in  which  the  unworthiness  of 
man  is  beheld.  The  chastisements  which  Jehovah  inflicts,  and,  in 
particular,  the  sentence  of  condemnation  and  rejection  pronounced 
at  Kadesh  (§  54.  1),  are  abiding  admonitions  that  the  judgment  of 
God  is  sure,  and  that,  in  his  own  house,  it  is  severe.  The  guidance 
of  God  and  the  journeying  of  the  people  through  the  wilderness  to 
the  land  of  rest,  flowing  with  milk  and  honey,  are  prefigurations  not 
only  of  the  whole  history  of  Israel,  but  also  of  life  on  earth  in 
9*  v 


102  REDEMPTION    AND    SALVATION. 

general.*      "There    rcmaineth    a    rest   to    the  people    of  God." 
(Heb.  4 :  9.) 

Obs.  2.— We  append  the  following  view  of  the  genealogy  of  Moses 
and  his  brother  Aaron :  — 

LEVI. 

I 


I  | 

Kohath.  Gershon.  Merari. 


Amram. 
(of  Jochebed.) 


Miriam.  Aaron.  Moses. 


1 

Abihu. 

Eleazar.                      Itbamar 

1                  I 

courses  of  priests.    (1  Chron.  ch.  24.) 

Nadat 


§  38.  Israel's  Bondage. 

Exodus,  ch.  1.  — During  the  430  years  (ch.  12  :  40)  of  the 
sojourning  of  the  children  of  Israel  in  Egypt,  they  had  so  greatly 
multiplied,  that  they  could  furnish  600,000  men  who  were  able 
to  bear  arms,  indicating  that  the  whole  number  of  souls  was  at 
least  two  millions  and  a  half.  Their  numbers  awakened  the  ap- 
prehensions of  the  Egyptians,  and  a  new  king,  who  subsequently 
occupied  the  throne,  and  who  knew  nothing  of  Joseph,  greatly 
oppressed  the  people,  and  made  their  lives  bitter  with  hard 
bondage.  But  their  numbers  increased  in  proportion  to  the 
increased  rigor  of  their  servitude.  When  the  command  given  to 
the  midwives  was  found  to  be  unavailing,  Pharaoh  directed  that 
every  new-born  son  of  Israelitish  parents  should  be  cast  into  the 
river. 

Obs.  1.  —  The  extraordinarily  great  and  rapid  increase  of  the  Is- 
raelites is  the  result  of  the  blessing  of  promise  given  to  Abraham, 
Isaac  and  Jacob.  Still,  the  circumstance  should  not  be  overlooked, 
that  the  70  souls  which  originally  came  to  Egypt,  were  all  the  imme- 

*  It  is  in  this  sense  that  Hamann  observes:  "  He  that  is  disposed  to 
compare  the  map  of  the  journeyings  of  the  Israelites  with  the  course  of 
my  life,  will  perceive  an  exact  correspondence  between  them." 


REDEMPTION    AND    SALVATION.  103 

diate  descendants  of  Jacob,  and  that,  possibly,  thousands  of  servants 
accompanied  them,  who  were  incorporated  with  the  people  of  the 
covenant  through  the  rite  of  circumcision,  and  who  were  gradually 
blended  with  his  bodily  descendants.  Thus,  on  one  occasion,  Abra- 
ham furnished  318  trained  servants  (g  25, 1),  born  in  his  own  house, 
who  were  fit  for  military  service ;  Esau  met  his  brother,  accompanied 
by  400  men,  and  Jacob  himself  returned  from  Mesopotamia  with 
two  hosts.  (2  33.) 

Obs.  2. — The  Egyptian  historian  Manetho  relates  that  the  Hyksos 
or  Shepherd-kings  came  from  the  East,  invaded  and  subdued  Egypt 
without  meeting  with  resistance,  burnt  cities  and  temples,  appointed 
one  of  their  number,  named  Salatis,  to  be  the  king  of  Egypt,  held 
possession  of  the  country  during  511  years,  were  afterwards  driven 
away  with  disgrace,  passed  through  the  desert  to  Syria,  and  built 
the  city  of  Jerusalem.  There  are  two  modes  in  which  this  account 
is  brought  into  connection  with  the  sojourning  of  the  Israelites  in 
Egypt.  According  to  one  interpretation,  these  Hyksos  are  the  Is- 
raelites themselves.  The  considerations  by  which  this  view  is  sup- 
ported are,  among  others,  the  following:  the  establishment  of  the 
Hyksos  in  the  same  region  in  which  the  Israelites  dwelt,  the  remark- 
able statement  that  Salatis  annually  engaged  in  the  measuring  and 
sale  of  grain,  and,  especially,  the  retreat  through  the  desert,  and 
the  building  of  Jerusalem.  The  alleged  oppression  of  the  Egyptians 
by  the  invaders,  and  the  ease  with  which  they  seized  the  country, 
seem,  in  that  case,  to  be  merely  a  distorted  statement,  proceeding 
from  popular  hatred,  respecting  the  political  measures  of  Joseph, 
who  availed  himself  of  the  famine  for  tho  purpose  of  acquiring  for 
Pharaoh  and  his  successors  a  title  of  possession  covering  the  entire 
soil.  (Gen.  47  :  13-26.)  According  to  the  other  interpretation,  tho 
Hyksos  were  a  race  allied  to  the  Israelites  by  a  common  descent, 
which  had  conquered  Egypt  previous  to  tho  arrival  of  Joseph ;  this 
view  explains  both  the  original  friendly  reception  of  the  Israelites, 
and  also  the  bondage  which  the  latter  subsequently  endured,  when 
the  ancient  national  dynasty  was  restored  to  the  throne. 

§  39.   The  Birth  and  Calling  of  Moses. 

Gen.  ch.  2-6. — When  the  parents  of  Moses  (that  is,  drawn 
out),  perceive  that  they  can  no  longer  conceal  him,  he  is  placed 
by  them  among  the  flags,  growing  on  the  brink  of  the  Nile ;  ho 
is  drawn  out  by  Pharaoh's  daughter  (Termuthis  ?),  nursed  by  his 
own  mother,  afterwards  brought  up  at  the  court  of  the  king,  and, 


104  REDEMPTION    AND    SALVATION. 

until  he  is  forty  years  old,  educated  in  all  the  wisdom  of  Egypt. 
But  "  by  faith,  Moses,  when  he  was  come  to  years,  refused  to  be 
called  the  son  of  Pharaoh's  daughter;  choosing  rather  to  suffer 
affliction  with  the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season ;  esteeming  the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt :  for  he  had  respect  unto  the  recom- 
pense of  the  reward."  (Ileb.  11  :  24-20.)  The  impulse  of  his 
own  feeliugs,  without  a  special  call,  led  him  to  assume  the  office 
of  an  avenger  of  his  oppressed  people ;  the  humiliation  which  he 
incurred  drove  him  iuto  the  desert,  and  was  followed  by  a  period 
of  discipline  of  forty  years.  He  marries  Zipporah,  the  daughter 
of  Jethro,  the  priest  of  Midian,  whose  flocks  he  kept  in  the  vi- 
cinity of  Horeb,  on  the  peninsula  of  Sinai  (§  41).  In  Iloreb 
the  Lord  appears  to  him  in  the  burning  bush,  and  calls  :  "  Draw 
not  nigh  hither:  put  off  thy  shoes  from  off  thy  feet;  for  the 
place  whereon  thou  standest  is  holy  ground."  The  same  wilful- 
ness which  had  once  induced  him  to  assume  the  office  of  an 
avenger,  prompts  him  to  decline  the  office  now  assigned  to  him ; 
but  his  refusal  is  not  admitted  by  the  1/ord.  As  a  pledge  of  his 
success,  and  of  the  glorious  progress  of  the  work  which  is  to  be 
commenced,  the  Lord  refers  to  his  own  name,  JEHOVAH,  the 
fulness  and  glory  of  which  arc  now,  first  of  all,  to  be  properly 
unfolded  and  demonstrated  (see  $  .*>.  Ons.)  ;  he  likewise  commu- 
nicates to  Moses  a  three-fold  miraculous  power,  intended  to  be  an 
attestation  in  the  presence  of  the  people  and  of  Pharaoh,  of  his 
truth  as  the  messenger  of  God.  "When  Moses  refers  to  his  slow- 
ness of  speech  and  tongue  as  a  reason  for  declining  the  divine 
commission,  the  Lord  designates  his  brother  Aaron,  and  says  : 
"He  shall  be  thy  spokesman  —  he  shall  be  to  thee  instead  of  a 
mouth,  and  thou  shalt  be  to  him  instead  of  God." 

Obs.  1.  —  The  bramble-bush  (seneh)  is  an  image  of  Israel,  enslaved, 
wretched,  and  despised.  The  fire  is  here,  as  in  every  theophany  or 
manifestation  of  God,  an  imago  of  his  consuming  and  purifying  ho- 
liness. Israel  is  now  placed  in  the  purificatory  fire  of  affliction, 
which  proceeds  from  the  Egyptians,  it  is  true,  but  which  is  sent  by 
the  Lord  to  his  people,  for  the  purpose  of  purifying  them.  For 
Pharaoh's  hatred  and  oppression  become,  in  the  hands  of  God, 
simply  the  means  of  bringing  salvation  to  Israel.   All  that  is  unholy 


REDEMPTION    AND    SALVATION.  105 

in  Israel  shall  bo  consumed  by  the  fire  of  affliction,  but  the  kernel, 
the  imperishable  seed  of  promise,  cannot  be  consumed.  Hence,  the 
bush  burns  indeed  with  fire,  but  it  is  not  consumed  (ch.  3  :  2). 

Obs.  2.  —  The  three-fold  miraculous  power  communicated  to  Moses, 
also  has  a  symbolical  meaning.  1.  Tho  rod  cast  on  the  ground,  be- 
comes a  serpent,  and  when  seized,  becomes  a  rod  again.  The  rod  is 
the  support  of  the  hand,  the  instrument  which  gives  it  additional 
strength  and  vigor.  The  arm  of  Moses  is  appointed  to  become  a 
formidable  power,  by  the  aid  of  God,  bringing  ruin  and  death  to  the 
Egyptians,  for  Moses  can  both  send  forth  and  also  take  these  back. 
2.  The  hand  of  Moses  is  leprous  when  put  into  his  bosom  —  it  is  re- 
stored to  purity  and  soundness  when  put  into  his  bosom  a  second 
time.  The  call  of  Moses  to  be  the  avenger  and  deliverer  of  his 
people,  is  deposited  in  his  bosom;  when  he  put  his  hand  in  his  bosom 
on  the  first  occasion,  he  was  excluded  from  communion  with  his 
people,  like  a  leper.  But  on  the  second  occasion,  he  is  restored  to 
that  communion  by  the  power  of  God,  and  fulfils  tho  calling  for 
which  he  is  born,  through  the  power  of  Him  who  calls  him.  3. 
Moses  is  commanded  to  take  of  tho  water  of  the  Nile,  and  pour  it 
upon  the  dry  land ;  it  shall  become  blood.  When  tho  water  of  the 
Nile  flows  over  the  land  on  other  occasions,  tho  Egyptians  find  it  to 
be  the  sourco  of  every  blessing ;  but  when  Moses  stretches  out  his 
hand  (ch.  7  :  19),  the  Lord  converts  the  blessing  into  a  curse.  The 
three  miraculous  signs  refer  to  the  hand  of  Moses,  which,  through 
the  power  of  God,  is  to  accomplish  the  great  work. 

§  40.    The  Plagues  of  Egypt,  and  the  Departure  of  Israel. 

1.  Exodus,  ch.  7-11.  —  Moses,  accompanied  by  his  brother 
Aaron  as  spokesman,  appears  before  Pharaoh  in  the  name  of  Je- 
hovah, and  asks  that  the  people  of  Israel  should  be  allowed  to  go 
three  days'  journey  into  the  wilderness,  that  they  may  sacrifice  to 
the  Lord  their  God  (3  :  18).  It  is  already  known  to  God  that 
the  king  will  harden  his  heart  against  the  divine  will ;  still,  tho 
Lord,  who  desires  to  render  obedience  easy,  and  who,  therefore, 
reserves  for  a  later  day,  the  demand  of  an  unconditional  and  en- 
tire release  of  the  people,  does  not  make  the  largest  and  most  un- 
welcome demand  at  the  beginning.  Scorn  and  an  aggravation  of 
the  burdens  of  the  people  are  the  results  of  the  first  effort  of 
Moses ;  Pharaoh  can  be  subdued,  as  the  Lord  had  said  to  Moses, 


10G  REDEMPTION    AND    SALVATION. 

by  a  mighty  hand,  and  by  great  wonders  alone.  His  magicians 
(Jannes  and  Jambres,  2  Tim.  3  :  8)  are,  at  the  beginning,  able  to 
increase,  but  not  to  avert  the  misery  which  ensued,  and  on  the 
occurrence  of  the  third  plague  already  confe«s  :  "  This  is  the  fin- 
ger of  God."  God  hardens  the  heart  of  Pharaoh,  because  he  har- 
dens it  himself;  since  he  steadfastly  refuses,  he  is  not  permitted  : 
and,  as  the  grace  of  God  cannot  be  glorified  in  him,  divine  wrath 
is  glorified  in  him  (Ps.  109  :  17  ;  2  Thess.  2  :  11).  The  first  nine 
plagues,  consequently,  produce  no  effect:  the  waters  of  the  Nile 
turned  into  blood;  the  frogs;  the  lice  (mosquito-gnats);  the  flies; 
the  murrain ;  the  biles  and  blains ;  the  hail ;  the  locusts ;  and  the 
darkness  of  three  days.  It  is  only  the  tenth  plague,  the  death 
of  the  first-born,  both  among  men  and  among  cattle,  which  impels 
Pharaoh  and  his  people  not  only  to  dismiss  the  Israelites,  but  ur- 
gently to  hasten  their  departure.  The  Lord  gave  the  people  favor 
in  the  sight  of  the  Egyptians;  the  former  demand,  and  the  latter 
give,  jewels  of  silver  and  gold,  and  raiment.  The  Lord  grants 
his  people  these  things  as  an  indemnification  for  the  service 
which  they  had  been  unlawfully  compelled  to  render  to  their  op- 
pressors. 

Obs.  1. — The  plagues  of  Egypt  aro  founded  on  the  natural  features 
which  Egypt  presents,  so  that  they  are  unprecedented  and  extraordi- 
nary, not  so  much  in  themselves,  as  on  account  of  their  power  and 
extent,  and  their  rapid  succession  when  Moses  simply  gives  the  com- 
mand. As  they  are,  consequently,  both  natural  and  supernatural, 
they  afford  both  to  faith  and  to  unbelief  the  freedom  to  choose  (in 
Pharaoh,  unbelief  prevailed)  ;  they  are,  besides,  adapted  to  convince 
the  Egyptians  that  Jehovah  is  not  merely  the  national  God  of  the 
Israelites,  but  a  God  above  all  gods,  who  holds  in  his  hand  all  the 
powers  of  nature  likewise  which  Egypt  was  accustomed  to  deify. 

Obs.  2. —  The  promise  in  Gen.  15  :  14  was  fulfilled  when  the  Is- 
raelites departed:  "  they  shall  come  out  with  great  substance."  The 
original  Hebrew  text  nowhere  says  that  they  borrowed,  purloined 
or  stole.  (Exodus  3  :  21,  22  ;  11:2:  12  :  35.)  Force  was  indeed  em- 
ployed, but  it  was  employed,  not  hy  them,  but  by  Jehovah,  who,  by 
his  power  over  the  hearts  of  men,  compelled  the  unwilling  Egyptians 
to  yield  to  the  request  or  demand  of  the  Israelites.  In  this  view, 
the  sacred  writer  says  :  "  they  spoiled  the  Egyptians"  (ch.  12  :  36) ; 
the  spoils  arc  the  sign  of  the  victory  which  Jehovah  granted  to  them. 


REDEMPTION    AND    SALVATION.  107 

2.  Exodus  ch.  12. — The  country  and  the  people  of  Israel  were 
exempted  from  the  last  plague,  as  well  as  from  the  former  nine. 
Previous  to  the  departure,  the  festival  of  the  Passover  (that  is, 
the  festival  of  the  Lord's  forbearing  and  passing  over)  was  in- 
stituted and  solemnly  observed.  The  head  of  every  household  was 
directed  to  kill  a  lamb  that  was  without  blemish,  on  the  fourteenth 
day  of  the  month  Nisan,  and  strike  the  blood  on  the  door-posts 
and  lintel,  in  order  that  the  destroying  angel  might  pass  over  the 
house  which  was  so  marked ;  nothing  leavened  was  permitted  to 
remain.  The  members  of  each  household,  in  travelling  apparel, 
girded,  with  shoes  on  their  feet,  and  a  staff  in  the  hand,  ate  the 
paschal  lamb ;  immediately  afterwards,  all  departed,  carrying  the 
bones  of  Joseph  with  them  (§  35.  3),  (2728  years  after  the  crea- 
tion of  man).     Their  way  led  through  the  desert  of  Arabia. 

Obs. — The  Paschal  lamb  was  a  sacrifice,  and  like  all  sacrifices,  was 
appointed  to  be  an  atonement  for  sin  ($  48).  By  the  striking  of  the 
blood  of  the  lamb  on  the  door-posts,  each  house  of  the  Israelites  was 
designated  as  an  altar  of  God,  and  its  occupants  were  admitted  as 
partakers  of  the  atonement  made  by  the  sacrifice.  This  blood  was, 
consequently,  not  intended  to  enable  the  destroying  angel  to  recog- 
nize the  houses  of  tho  Israelites  as  he  passed  by,  but  to  make  atone- 
ment for  them,  in  order  that  he  might  pass  over  them.  The  Paschal 
repast,  accordingly,  belonged  to  the  class  of  sacrificial  repasts,  and, 
like  them,  indicated  an  intimate  communion  with  God,  founded  on 
the  atonement  which  was  made,  as  if  the  partakers  were  admitted  to 
the  abode  and  table  of  Jehovah  ($  48.  Obs.  1).  Unleavened  bread 
alone  was  permitted  to  be  eaten  at  this  repast,  for  leaven  is  an  image 
of  moral  impurity  and  depravation.  In  remembrance  of  Israel's  ex- 
emption from  the  plague,  and  deliverance  from  bondage,  the  annual 
festival  of  the  Passover  was  instituted  ($  49.  2),  but  like  all  divine 
service  ($  43.  2,  Obs.  2;  $  45.  2,  Obs.)  had  also  a  prospective  refe- 
rence, and  indicated  a  future  and  more  glorious  deliverance.  Tho 
true  and  original  Paschal  lamb  is  Christ,  who  is  sacrificed  for  us  (1 
Cor.  5:7);  and  that  which  is  typically  exhibited  in  the  Paschal  re- 
past, is  really  presented  in  the  Lord's  Supper.  ($  150.  3,  Obs.) 


108  REDEMPTION    AND    SALVATION 


§  41.   The  Desert  of  Arabia. 

1.  A  vast  chain  of  deserts  extends  from  the  north-western 
coast  of  Africa  (Sahara),  in  an  easterly  direction,  through  the 
whole  of  Northern  Africa  far  into  Western  Asia,  which  is  only 
once  interrupted  by  an  oasis  (Egypt),  of  considerable  length,  but 
of  limited  breadth,  formed  by  the  fertilizing  river  Nile.  The 
Desert  of  Arabia  commences  on  the  eastern  side  of  the  Nile,  and 
extends  to  the  banks  of  the  Euphrates.  It  is  divided  into  two 
parts  by  the  mountains  of  Edom  (mount  Seir),  which  extend  from 
the  iElanitic  gulf  to  the  Dead  Sea;  the  eastern  part  is  called 
Arabia  Dcserta,  and  the  western,  Arabia  Petraca.  The  latter  is 
bounded  on  the  north,  as  far  as  Gaza,  by  the  Mediterranean  Sea, 
and,  thence,  to  the  southern  point  of  the  Dead  Sea,  by  Palestine 
(the  mountains  of  the  Amorites).  On  the  south,  it  descends  to 
a  point  between  the  two  arms  of  the  Red  Sea  (Arabian  Gulf) ; 
of  these,  the  eastern  is  the  ^Blanitic  gulf  (now  called  the  gulf 
of  Akabah),  and  the  western,  the  Heroopolitan  (now  the  gulf 
of  Suez) ;  this  portion  of  Arabia  is  called  the  peninsula  of  Sinai. 
Mount  Sinai  rises  in  the  southern  part,  in  an  almost  circular 
shape,  varying  from  thirty-five  to  fifty  miles  in  length  and  breadth; 
it  is  characterized  by  lofty  and  sharp  peaks,  by  vast  masses  of 
primitive  rock  (chiefly  granite,  together  with  porphyry),  by  a 
mild  Alpine  climate,  and  a  cool  and  pure  atmosphere,  by  abundant 
springs  of  water,  fertile  valleys,  and  a  luxuriant  vegetation.  (See 
§  43.  Prelim.  Obs.) 

2.  The  range  of  mountains  called  et-Tih  (that  is,  wandering), 
rises  from  a  barren  plain  of  sand  on  the  northern  boundary  of  the 
Sinaitic  peninsula,  to  a  height  of  4000  feet  above  the  level  of  the 
sea,  in  a  semi-circular  shape ;  it  is  about  two  hundred  and  fifty 
miles  in  length,  extending  nearly  from  the  northern  point  of  the 
gulf  of  Suez  to  the  gulf  of  Akabah ;  towards  the  north  it  de- 
scends into  the  wilderness  of  et-Tih ;  the  latter  extends  on  the 
north  to  the  southern  declivity  of  the  mountain  of  Judah 
(§  22.  3).  It  consists  of  naked  limestone  and  sandstone,  and 
extensive  portions  are  covered  merely  with  red  sand  and  black 
flint.     It   is   only  in    the    depressions  of  the  valleys   or  wadis 


REDEMPTION    AND    SALVATION.  109 

[wadys*],  that  water  collects  during  the  rainy  season,  enabling  a 
few  plants  to  grow  on  the  soil.  This  region  was  occupied,  at  the 
period  of  the  Exodus,  by  the  Arnalekites  (§  42.  2),  who  were  a 
numerous  people,  whence  the  inference  may  be  deduced,  that  the 
country  was,  at  that  time,  better  supplied  with  water,  and  more 
fertile.  Towards  the  east,  this  barren  highland  descends  into  a 
remarkable  valley,  called  Arabah,  which  is  about  80  miles  in 
length,  and  4  in  breadth,  and  which,  extending  from  the  southern 
point  of  the  Dead  Sea,  to  the  ^Elanitic  gulf  (which  is  itself  only 
a  continuation  of  it),  is  bounded  on  the  eastern  side,  by  the  lofty 
and  precipitous  mountains  of  Edom.  The  bottom  of  the  valley 
is  an  extended  sea  of  sand,  interspersed  with  fertile  oases,  bushes, 
palm-trees,  and  the  ruius  of  ancient  cities.  The  water-shed  of 
this  valley  is  situated  near  the  centre ;  the  descent  on  the  northern 
side  is  much  more  steep  than  on  the  other,  owing  to  the  deep  de- 
pression of  the  Dead  Sea  (§  22.  2). 

3.  Mount  Seir,  or  the  range  of  the  mountains  of  Edom,  is  a 
continuation  of  the  range  which  descends  from  Anti-lebanon 
along  the  eastern  bank  of  the  Jordan ;  it  is  from  12  to  16  miles 
in  breadth,  and  extends  to  the  iElanitic  gulf;  on  the  western 
side,  it  is  steep  and  precipitous,  but  the  eastern  is  not  elevated 
very  much  above  the  plain  of  Arabia  Deserta.  The  ruins  of  largo 
cities,  particularly  of  Sela  or  Petra,  are  found  here,  and  fertile 
valleys,  meadows,  and  fields  of  grain  occur;  yet  the  prevailing 
feature  consists  in  the  wildness  of  nature,  or  the  nakedness  of 
the  rocks,  and  it  is  a  country  precisely  suited  to  the  habits  of  a 
rude  hunter.  It  was  here  that  Esau's  descendants  dwelt.  Mount 
Seir  forms  one  of  the  boundaries  of  Arabia  Deserta,  which  bor- 

•  ["All  these  wadys  of  the  desert  are  mere  water-beds,  or  slight  de- 
pressions in  the  surface,  by  which  the  water  flows  off  in  the  rainy  season ; 
while  at  all  other  times  they  are  dry.  Yet  in  uneven  or  mountainous 
regions,  the  same  name,  Wady,  is  applied  to  the  deepest  ravines  and 
broadest  valleys."  Robinson's  Researches  in  Palestine,  Mount  Sinai,  &c, 
Vol.  I.  p.  56. — In  this  Arabic  term,  and  in  those  which  occur  in  §  43. 
Prelim.  Obs.,  we  have  retained  the  orthography  of  the  author  and  other 
Oerman  writers  (Winer,  &c),  but  have  inserted,  in  brackets,  the  forms 
in  Roman  letters,  adopted  by  Prof.  Robinson,  and  Rev.  E.  Smith,  in  the 
work  referred  to.  —  Tk.] 
10 


110  REDEMPTION    AND    SALVATION. 

ders  towards  the  north-west,  on  the  cultivated  territories  of  the 
Moabites,  the  Ammonites,  and  the  Amorites.     (See  §  56.) 

§  42.    The  Journey  to  Sinai. 

1.  Exod.  ch.  13-15.  —  Jehovah  accompanied  and  guided  his 
people,  in  a  pillar  of  a  cloud  and  of  fire.  They  were  not,  however, 
permitted  to  take  the  usual  caravan-road  from  Cairo  to  Gaza, 
along  the  sea-coast,  over  which  they  could  have  passed  in  a  few 
days,  "  for  God  said,  Lest,  peradventure,  the  people  repent  when 
they  see  war,  and  they  return  to  Egypt"  (13  :  17).  Moreover, 
the  Lord  designed  to  speak  to  them  in  Sinai,  for  he  purposed  to 
consecrate  them  as  his  own  people,  In  the  place  in  which  he  had 
first  called  Moses  (ch.  3  :  12).  He  also  desired  to  purify  them, 
and  prepare  them  for  their  entrance  into  the  promised  land,  to 
punish  Pharaoh  and  his  host  (14  :  3,  4),  and  reveal  his  power 
and  glory  to  the  heathen  nations  dwelling  in  the  whole  land 
(15  :  14-16).  Hence,  the  people  journeyed  through  the  wilder- 
ness, to  the  lied  Sea.  Pharaoh's  heart  is  hardened  once  more ; 
he  says:  "the  wilderness  hath  shut  them  in,"  and  he  pursues 
the  Israelites.  Hemmed  in  on  all  sides  by  the  mountains,  the 
sea,  and  Pharaoh's  host,  they  direct  their  glances  upward,  where 
alone,  the  prospect  is  unobstructed,  and  their  help  comes  from 
above.  The  pillar  descended  between  them  and  the  enemy, 
whom  it  involved  in  impenetrable  darkness,  while  it  gave  light  to 
them  by  night.  Moses  stretched  out  his  hand  over  the  sea,  by 
divine  command,  and  the  Lord  caused  the  sea  to  go  back,  by  a 
strong  east  wind,  all  that  night,  and  made  the  sea  dry  land,  and 
the  waters  were  divided,  and  were  a  wall  on  the  right  hand  and 
on  the  left.  The  infatuated  Egyptians  went  after  the  Israelites 
to  the  midst  of  the  sea,  but  the  Lord  troubled  their  host ;  Moses 
stretched  out  his  hand  again,  and  the  returning  waters  covered 
the  entire  host  of  the  Egyptians.  Moses  and  his  sister  Miriam, 
sing  praises  unto  the  Lord. 

Obs.  1. — The  opinions  of  commentators  differ  respecting  the  route 
to  the  Hod  Sea.  According  to  one  view,  which  is  followed  on  the 
map  of  Rauuier,  the  people  assembled  at  Heliopolis.  Thence  they 
proceeded  on  the  caravan-road,  which  leads  from  that  place  to  the 


REDEMPTION    AND    SALVATION.  Ill 

northern  point  of  the  gulf,  but  soon  left  it  by  divine  command,  and 
passed  through  the  Valley  of  wandering  (et-Tih),  which  is  guarded 
by  high  mountains  on  each  side,  and  extends  to  the  gulf  at  a  point 
where  the  latter  is  twelve  miles  in  breadth.  According  to  the  other 
view,  Heroopolis  was  the  point  of  departure,  and  the  people  jour- 
neyed thence  in  a  southern  direction,  and,  afterwards,  in  place  of 
passing  around  the  gulf,  and  continuing  their  journey  on  the  eastern 
side,  remained,  by  the  command  of  God,  on  the  western  side,  in  tho 
territory  of  Egypt 

Obs.  2. — The  pillar  of  a  cloud  and  of  fire  was  a  symbol,  sign  and 
pledge  of  tho  immediate  presence  of  Jehovah  among  his  people.  The 
pillar  of  fire,  tho  image  of  the  holiness  of  God  (§  2G.  1,  and  f  39.  Ons. 
1),  is  enclosed  and  veiled  by  a  pillar  of  a  cloud  (or  smoke),  as  the 
feeble  eye  of  sinful  man  is  not  capablo  of  enduring  the  sight  of  tho 
unveiled  glory  of  tho  Lord.  But  tho  brightness  of  tho  divine  fire  is 
seen  through  tho  cloud  which  enveloped  it;  hence  tho  pillar  ap- 
peared by  day  as  a  pillar  of  vapor,  and  by  night  as  a  bright  pillar 
of  fire. 

2.  Exodus,  ch.  16-18.  —  The  people  now  proceed  along  tho 
eastern  shore  of  the  gulf  towards  Sinai.  The  bitter  waters  of 
Marah  are  made  sweet,  after  Moses  casts  into  them  the  tree  indi- 
cated by  the  Lord.  The  people  lust  already,  in  the  wilderness  of 
Sin,  after  the  flesh-pots  of  Egypt,  and  Jehovah  gives  them  quails 
and  manna.  In  Rephidim  a  rock  furnishes  them  with  water. 
Here  they  are  attacked  by  the  Amalekites.  Aaron  and  Hur 
Miriam's  husband,  [Joseph.  Antiq.  III.  2.  §  4]  stayed  up  the 
supplicating  hands  of  Moses,  and  Joshua  discomfited  Amalck; 
then  they  learned  that  hands  held  up  in  prayer  arc  more  mighty 
than  a  host  engaged  in  battle.  Jethro,  the  father-in-law  of  M 
conducts  to  the  latter  his  wife  and  two  sons,  and  also  gives  him 
the  counsel,  which  he  adopts,  to  appoint  for  his  own  relief  judges 
or  rulers  of  thousands,  hundreds,  fifties  and  tens. 

Obs. — Largo  flocks  of  quails  are  still  occasionally  seen  in  Arabia 
Petraoa,  which  descend  so  low  in  their  flight  that  they  may  be  caught 
with  the  hand.  The  miracle  consists  in  the  circumstance  that  they 
appear  precisely  at  that  conjuncture,  and,  indeed  in  such  vast  and 
unprecedented  numbers  as  to  satisfy  the  hunger  of  two  millions  of 
human  beings. — The  same  remark  applies  to  the  Manna.  The  penin- 
sula still  produces  a  species  of  manna  during  tho  summer,  in  rainy 


112  REDEMPTION    AND    SALVATION. 

years ;  it  exudes  from  the  tamarisk,  a  tree  abounding  in  that  region, 
in  consequence  of  the  puncture  of  an  insect,  and,  after  hardening,  is 
gathered  by  the  Arabs,  in  quantities,  however,  even  in  the  most  fa- 
vorable years,  of  not  more  than  500  or  COO  pounds.  It  differs,  in 
many  respects,  from  the  manna  described  in  the  Bible ;  thus,  it  does 
not  possess  the  nutritious  qualities  by  which  the  latter  was  adapted 
to  constitute  the  daily  and  the  chief  article  of  food  of  the  people  ;  the 
circumstance  is  also  worthy  of  observation,  that  the  latter  speedily 
fermented  and  produced  worms,  while  the  modern  manna  may  be 
preserved  for  many  years  without  injury.  Nevertheless,  as  this  ta- 
marisk-manna is  found  on  the  Sinaitic  peninsula  alone,  a  certain  re- 
lation between  it  and  the  manna  of  the  Israelites  must  be  acknow- 
ledged to  exist.  At  the  period  when  the  manna  was  appointed  to 
be  the  daily  food  of  two  millions  of  human  beings,  the  omnipotence 
of  God,  by  which  miracles  are  wrought,  imparted  to  the  production 
of  it  that  fulness  and  abundance,  and  endowed  it  with  that  nutritive 
quality  which  the  purpose  for  which  it  was  designed  rendered 
necessary. 

§  43.    The  Giving  of  the  Laic. 

Preliminary  Observation. — The  following  results  have  been  fur- 
nished by  the  most  recent  explorations*  of  the  locality  to  which  the 
giving  of  the  Law,  through  Moses,  belongs.  The  central  portion  of 
Mount  Sinai  ($41.  1)  is  constituted,  as  it  has  been  ascertained,  by  a 
group  of  three  vast  ranges  of  mountains  running  in  parallel  lines 
from  the  north-west  to  the  south-east;  the  central  range  is  Iloreb, 
the  eastern  is  called  Dschebel  ed-Deir  [Jebel-cd-Deir],  and  the 
western,  Dschebel  el-IIomr  [Jebel  el-IIumr].  On  the  north,  this 
group  of  mountains  is  bounded  by  the  widely-extended  plain  er-Ra- 
hah  (4000  feet  above  the  level  of  the  sea),  which  is  continued  in  a 
north-eastern  direction  in  the  broad  wadi  esch  Scheikh  [wady  esch- 
Sheikh],  The  two  valleys  which  these  three  ranges  form,  open  into 
this  plain.  The  western  valley  is  called  wadi  el  Ledscha  [el-Leja]  ; 
it  is  closed  on  the  south  by  Mount  St.  Catharine  [Jebel  KatherinJ, 
which  is   the   continuation   of  the   Dschebel   el-IIomr,  and   is   the 

*  [In  liis  larger  work,  Gesch.  d.  alten  Bundes,  the  author  furnishes,  in 
different  places,  the  titles  of  the  best  works  on  the  Geography  of  the  Bible, 
&c,  including  Meissner's  German  translation  of  Lynch's  work,  to  which 
he  assigns  a  distinguished  position.  Prof.  Robinson's  great  work,  also 
translated  into  German  (Reisebericht,&c),  the  author  not  only  regards 
as  one  of  eminent  value,  but  terms  it  "  opus  palmare,"  p.  26. — Tn.] 


REDEMPTION    AND    SALVATION.  113 

highest  mountain  in  the  whole  peninsula  (more  than  8000  feet).  The 
second  or  eastern  valley  is  called  wadi  Schueib  [Shu'eib],  in  which 
the  celebrated  hospitable  convent  of  St.  Catharine  is  located.  It  is 
also  closed  on  the  south  by  a  ridge  separating  it  from  the  extensive 
plain  of  Sebaije  [Seba'iyeh],  which  surrounds  Horeb  on  tho  south 
like  an  amphitheatro.  This  southern  plain  is  not  readily  accessible 
except  through  the  wadi  es-Sebaije  (a  continuation  of  tho  wadi  esch 
Scheikh  of  the  same  breadth),  which,  in  connection  with  the  plain 
er-Rahah,  extends  around  the  eastern  and  southern  sides  of  tho 
Dschebel  el-Deir,  and  then  spreads  out  into  the  southern  plain. —  On 
the  north,  Horeb  rises  to  a  height  of  15,000  feet  from  the  plain  er- 
Rahah,  presenting  a  perpendicular  wall  of  unusual  boldness.  Thence 
the  ridge  proceeds  to  rise  in  a  southern  direction,  attains  its  greatest 
elevation  (7000)  in  the  southernmost  point,  which  is  Dschebel  Mom 
(mountain  of  Moses),  and  then  abruptly  descends  2000  feet  to  a  bor- 
der of  low  hills  of  gravel,  behind  which  the  great  plain  Sebaije  lies. 
— According  to  this  description,  the  Law  was  given  under  the  fol- 
lowing circumstances:  the  people  encamped  in  tho  wilderness  of 
Sinai  in  the  plain  er-Rahah  and  the  wadi  esch  Scheikh.  Thcnco 
Moses  conducted  them  through  the  wadi  Sebaijo  into  tho  extensive 
plain  of  the  same  name.  Dschebel  Musa  was  the  place  upon  which 
the  Lord  descended  in  fire  (19 :  18)  ;  the  people  stood  below  his  feet 
in  the  plain,  which  formed  an  amphitheatre,  above  which  the  moun- 
tain ascended  like  a  majestic  altar  of  the  inaccessible  God.  The 
people  were  filled  with  fear  and  fled  back  to  the  plain  er-Rahah,  and 
wero  thus  separated  by  the  long  ridge  of  Horeb  from  the  place  in 
which  tho  law  was  given,  and  which,  after  they  had  reached  tho 
plain,  could  no  longer  be  seen. 

1.  Exod.  ch.  19.  —  In  the  third  month  after  their  departure, 
the  Israelites  reach  the  wilderness  of  Sinai.  Moses  immediately 
ascends  the  mountain,  and  is  made  acquainted  with  the  prelimi- 
nary terms  of  the  covenant.  "  Yo  have  seen  what  I  did  unto 
the  Egyptians,  and  how  I  bare  you  on  eagles'  wings,  and  brought 
you  unto  myself.  Now,  therefore,  if  ye  will  obey  my  voice 
indeed,  and  keep  my  covenant,  then  ye  shall  be  a  peculiar  trea- 
sure unto  me  above  all  people :  for  all  the  earth  is  mine  :  and  ye 
shall  be  unto  me  a  kingdom  of  priest*,  and  a  holy  nation." 

Obs. — The  covenant  was  founded  upon  a  tJieocracy,  that  is,  a  go- 
vernment of  the  state  by  the  immediate  direction  of  God ;  Jehovah 
condescended  to  reign  over  Israel  in  the  same  direct  manner  in  which 
10* 


114  REDEMPTION    AND    SALVATION. 

an  earthly  king  reigns  over  his  people.  Israel  is  appointed  to  be  a 
holy  nation,  that  is,  separated  from  all  that  is  common,  and  destined 
fur  divine  purposes;  Israel  is  the  Lord's  first-born  (4  :  22),  chosen 
before  all  other  nations,  and  is,  therefore,  a  priestly  nation,  tho 
guardian,  preserver  and  mediator  of  the  divine  revelations  for  all 
nations. 

2.  Exod.  ch.  19,  20. — The  people  accept  of  these  terms,  and 
prepare  to  receive  the  new  Law  on  the  third  day ;  the  announce- 
ment is  made  that  whosoever  toucheth  the  border  of  the  holy 
mount,  whether  it  be  man  or  beast,  shall  be  put  to  death.  On 
the  third  day  there  were  thunders  and  lightnings,  aud  a  thick 
cloud  upon  the  mount,  and  the  voice  of  the  trumpet  exceeding 
loud.  Moses  brought  forth  the  trembling  people  out  of  tho 
camp,  to  meet  with  God  at  the  lower  part  of  the  mount.  "  Mount 
Sinai  was  altogether  on  a  smoke,  because  the  Lord  descended 
upon  it  in  fire;  the  whole  mount  quaked  greatly,"  and  the  voice 
of  the  trumpet  waxed  louder  and  louder.  And  the  Lord  spake 
the  Ten  Words  or  Commandments  (see  §  52,  B) ;  "and  all  the 
people  saw  the  thunderings  and  the  lightnings,  and  the  noise  of 
the  trumpet,    and  the  mountain  smoking." 

Obs.  1.  —  The  Decalogue  (that  is,  the  Ten  Commandments)  is  a 
brief  summary  of  the  whole  Law.  The  first  commandment  indicates 
the  source  of  all  obedience  to  the  Law,  namely,  love  to  God  ;  the  last 
indicates  the  source  of  all  transgressions  of  the  Law,  namely,  evil 
lust.  Tho  Decalogue  was  written  on  two  tables  of  stone,  with  tho 
finger  of  God  (31  :  IS).  The  first  table  requires  love  to  God  in  its 
various  modes  of  expression  ;  the  second,  requires  that  love  to  our 
neighbor  which  proceeds  from  love  to  God  ;  the  duty  of  loving 
parents  as  the  representatives  of  God,  occupies,  in  some  aspects,  an 
intermediate  position,  but,  nevertheless,  belongs  essentially  to  the 
first  table  (Matt.  22  :  37-40;  1  Tim.  1  :  5).  Tho  negative  form 
("  thou  shalt  not" — )  of  nearly  all  the  ten  commandments,  presenting 
them  as  prohibitions,  indicates  that  a  propensity  and  an  inclination 
to  sin  already  exist    in  man. 

Obs.  2. — The  law  contains  a  blessing :  "  Ye  shall  keep  my  statutes 
and  my  judgments:  which,  if  a  man  do,  he  shall  live  in  them" 
(Lev.  18:5);  it  also  contains  a  curse:  "Cursed  be  he  that  con- 
firmed not  all  the  words  of  this  law  to  do  them."  (Deut.  27  :  26.) 
It  is  introduced  between  the  promise  (Abraham)  and  the  fulfilment 
(Christ),  in  order  that  it  might  be  "  a  schoolmaster  (*ou5ayoyoV)  to 


REDEMPTION    AND    SALVATION.  115 

bring  us  unto  Christ."  (Gal.  3  :  24.)  It  was  designed  to  give  the 
knowledge  of  sin,  and  of  the  curse  which  sin  deserved,  as  well  as  of 
man's  need  of  redemption,  and  awaken  a  desire  to  obtain  it ;  by  such 
services  the  law  was  designed  to  prepare  man  for  redemption.  The 
ceremonial  law,  which  impressively  sets  forth  the  sinfulness  of  man, 
served,  besides,  as  a  shadow,  or  type,  to  indicate  a  future  salvation, 
and  to  prepare  the  way  for  it.  The  law  had  "  a  shadow  of  good 
things  to  come,  and  not  the  very  image  of  the  things."  (Ileb.  10  :  1.) 
"  Let  no  man  judge  you,"  says  the  apostle  to  Christians,  "  in  meat 
or  in  drink,  or  in  respect  of  a  holy-day,  or  of  the  new-moon,  or  of 
the  sabbath-days :  which  are  a  shadow  of  good  things  to  come,  but 
the  body  is  of  Christ."  (Col.  2  :  16,  17.)  (The  Law  is  the  shadow 
thrown  backward  on  the  Old  Testament  by  the  salvation  offered  in 
Christ,  which  God's  counsel  determined  before  to  grant  (Acts  4  :  28), 
and  which  was,  consequently,  already  present  to  the  view  of  God.) 

3.  Exod.  ch.  24.  —  The  people  stood  afar  off,  and  said  to 
Moses :  "  Speak  thou  with  us,  and  we  will  hear :  but  let  not  God 
speak  with  us,  lest  we  die."  (20  :  19.)  Moses  builded  an  altar 
and  twelve  pillars,  sacrificed  upon  it,  and  sprinkled  half  of  the 
blood  on  the  altar.  And  he  read  in  the  audience  of  the  people 
the  book  of  the  covenant  in  which  he  had  written  all  the  words 
and  commandments  of  Jehovah  hitherto  spoken.  The  people 
answered :  "  All  that  the  Lord  hath  said  will  we  do,  and  be  obe- 
dient." Then  Moses  took  the  other  half  of  the  blood,  and 
sprinkled  it  both  on  the  book  (Heb.  9  :  19)  and  on  the  people. 
Afterwards,  Moses,  Aaron,  Nadab,  Abihu  (§  37.  Obs.  2),  and 
seventy  of  the  elders  of  Israel  went  up  and  saw  the  God  of  Israel. 
They  saw  God,  and  did  eat  and  drink  (24  :  11),  namely,  at  the 
sacrificial  repast  of  the  covenant-offering  and  offering  of  consecra- 
tions.    (See  §  48.  Obs.  1.) 

Obs.  —  The  people  did  not  obtain,  in  the  Old  Testament,  the  full 
possession  of  the  priestly  dignity  and  privileges,  because  they  did 
not  yet  venture  to  approach  God,  but  still  needed  a  human  mediator ; 
hence  arose  the  necessity  of  a  particular  priesthood,  notwithstanding 
the  priestly  vocation  of  the  whole  people. 


116  REDEMPTION    AND    SALVATION 


§44.    The  Golden   Calf.— The  Renewed  Tables  of  the  Lata. 

1.  Exod.  ch.  32,33. —  "While  Moses  delayed  to  come  down 
out  of  the  mount,  the  people  grew  weary  of  waiting,  and  said  to 
Aaron  :  "  Up,  make  us  gods  which  shall  go  before  us;  for  as  for 
this  Moses,  the  man  that  brought  us  up  out  of  the  land  of  Egypt, 
we  know  not  what  is  become  of  him."  Aaron  made  a  molten 
calf  of  the  golden  ornaments  of  their  wives  and  children,  which 
were  willingly  contributed,  built  an  altar,  and  made  proclamation  : 
"  To-morrow  is  a  feast  to  Jehovah."  While  the  people  below  eat, 
drink,  dance,  and  play  before  the  new  idol,  the  Lord  says  to 
Moses  :  "Go,  get  thee  down  :  for  thy  people,  which  thou  broujho  st 
out  of  the  land  of  Egypt,  have  corrupted  themselves  —  now, 
therefore,  let  me  alone  —  that  I  may  consume  them:  and  I  will 
make  of  thee  a  great  nation."  Thus  the  Lord  places  the  case  in 
the  hands  of  Moses;  but  Moses  understands  the  duty  which  the 
office  of  a  mediator  imposes  on  him,  and  dors  not  let  the  Lord 
(dune;  with  great  boldness  and  confidence  he  gives  back  to  the 
Lord,  to  whom  they  belong,  the  words:  "thy people  —  thou  hast 
brought  out,"  and  appeals  to  Jehovah's  oath,  and  to  the  covenant 
made  with  Abraham,  Isaac,  and  Jacob.  Then  it  repented  the 
Lord  of  the  evil  which  he  thought  to  do  unto  his  people.  When 
.  on  descending,  sees  the  calf  and  the  dancing,  his  anger 
waxes  hot ;  even  as  the  people  had  broken  the  covenant  of  Je- 
hovah, so  he  casts  out  of  his  hands  the  tables  of  the  law,  which 
arc  the  records  of  that  covenant,  and  breaks  them  beneath  the 
mount.  lie  grinds  the  calf  to  powder,  strews  it  upon  the  stream 
flowing  down  from  lloreb,  and  makes  the  people  drink  of  it. 
Aaron  is  first  summoned  to  render  an  account,  and  then  Moses, 
standing  in  the  gate  of  the  camp,  cries  aloud  :  "Who  is  on  the 
Lord's  side  ?  let  him  come  unto  me."  The  children  of  Levi 
gather  around  him,  and  slay  with  the  sword,  three  thousand  of 
the  traitors,  who  continue  obstinately  to  reject  the  offered  amnesty. 
By  this  act  of  obedience,  which,  although  painful,  was  promptly 
performed,  the  children  of  Levi  remove  the  curse  which  lay  o*n 
their  house  (Gen.  49  :  5-7),  and  receive,  through  Moses,  a  pre- 
liminary consecration  to  their  future  office. 


REDEMPTION    AND    SALVATION.  117 

2.  Exod.  ch.  33,  34.  —  The  people  repent j  Moses  pitched  the 
tabernacle,  which  he  used  provisionally,  at  a  distance  from  the 
camp,  made  atonement  for  the  people,  again  ascended  the  mount, 
and  returned  after  the  expiration  of  forty  days,  with  two  new 
tables,  on  which  the  Lord  had  again  written  the  Law.  He  puts 
a  vail  on  his  face,  which  still  reflects  the  brightness  of  the  pre- 
sence of  God,  for  the  people  feared  to  approach  him.  The  Taber- 
nacle is  constructed,  and,  in  the  mean  time,  the  Law  is  continually 
enlarged,  and  approaches  its  completion. 

§45.   The  Tabernacle* 

1.  Exod.  ch.  25-40. — The  Sanctuary,  with  all  its  appurte- 
nances, is  made  of  materials  which  are  contributed  so  readily  and 
abundantly,  that  Moses  restrains  the  people  from  offering  further 
aid,  by  an  express  commandment ;  the  goods  brought  from  Egypt 
were,  doubtless,  here  found  available.  Bezaleel  and  Aholiab, 
whom  God  called  by  name,  and  filled  with  his  spirit,  complete  the 
work,  after  the  pattern  which  God  showed  to  Moses  in  the  mount 
(§  14.  Obs.  3).  After  they  had  labored  nearly  a  year,  Moses 
reared  up  the  tabernacle  on  the  first  day  of  the  first  month  of  the 
second  year  after  the  Exodus.  Then  a  cloud  covered  the  tent  of 
the  congregation,  and  the  glory  of  the  Lord  filled  the  tabernacle 
(40  :  34). 

Obs. — Until  the  Temple  was  built,  the  Tabernacle  continued  to  be 
the  only  place  in  which  Israel  could  lawfully  offer  sacrifices,  and 
divine  or  public  worship.  It  was  here  only  that  sacrifices  were  per- 
mitted to  be  offered,  because  it  was  the  ordinary  and  permanent 
(symbolical)  abode  of  the  glory  of  the  Lord.  Whenever  tho  Lord 
appeared  to  an  individual  elsewhere,  sacrifices  could  bo  offered  in 
that  spot  also,  to  the  Lord,  who  was  present,  for  His  presenco  ren- 
dered the  offering  lawful.  But  when  his  immediate  presenco  was 
withdrawn  from  that  spot,  the  authority  to  offor  sacrifice  in  it 
ceased. 

*  See  the  [author's]  Treatise :  Utbtr  d.  tymboliache  Darttellung  der 
Zahltn,  &c.,  in  the  Theol.  Stud.  u.  Krit.,  1844.  H.  IL  pp.  315-370.  A  fuller 
statement  of  the  points  discussed  in  g§  45-52  A.,  is  given  [by  the  author] 
in  the  Christoterpe  of  the  year  1849,  p.  46-107 ;  1851,  p.  2G2-323  ;  1852, 
p.  284-358.  See  also  the  treatise  [by  the  same]  :  Beitriige  zur  Symbolik 
da  alttttt.  Cullus  —  Eralet  Heft:  die  alllat.  Cullusatatte.  Leipzig.,  1851. 


118  REDEMPTION    AND     SALVATION. 

2.  As  the  Tabernacle  was  intended  primarily  for  the  period  of 
the  wanderings  in  the  wilderness,  it  was  made  portable,  and  con- 
sisted of  boards  of  acacia- wood  standing  up  (26  :  15).  It  was 
divided  into  two  compartments  by  a  highly-finished  linen  vail, 
embroidered  with  cherubs ;  the  inner  of  these  two,  the  most  holy 
place,  or  the  holy  of  holies,  resembled  a  perfect  cube,  the  length, 
breadth  and  height  being  each  ten  cubits.  It  contained  the  ark 
of  the  covenant,  in  which  were  deposited  the  tables  of  the  law, 
together  with  a  pot  of  manna,  and,  at  a  later  period,  Aaron's  rod 
that  budded  (§  54.  2).  The  lid  or  cover  of  the  ark,  called  the 
mercy-seat  (Kapporeth  =  covering  of  atonement),  was  of  pure 
gold,  supporting  on  the  two  ends  two  cherubs  of  gold  beaten  out 
of  one  piece,  bending  forward,  and  with  expanded  wings.  The 
outer  apartment  was  twenty  cubits  in  length,  and  ten  cubits  in 
breadth  and  in  height,  and  was  called  the  holy  place  or  sanctuary; 
before  the  entrance,  on  the  eastern  side,  a  richly- wrought  curtain 
was  suspended.  Ilere  the  altar  of  incense  was  placed  between  the 
golden  candlestick  with  its  seven  branches  (three  on  each  side, 
and  one  in  the  middle),  and  the  table  of  shew-brcad,  on  which 
continually  lay  twelve  loaves,  prepared  and  presented  anew  every 
Sabbath.  All  the  furniture,  with  the  exception  of  the  candle- 
stick and  the  mercy-seat,  was  made  of  acacia-wood,  and,  like  the 
supports  on  which  the  whole  rested,  was  overlaid  with  gold.  The 
interior  of  the  tabernacle  displayed  throughout  costly  variegated 
linen  hangings,  embroidered  with  figures  of  cherubs.  It  was  pre- 
tectal on  the  outside  from  the  inclemencies  of  the  weather  by 
three  additional  curtains  made  of  goats'  hair  and  skins.  The 
court  of  the  tabernacle,  open  above,  and  100  cubits  in  length  and 
50  cubits  in  breadth,  was  enclosed  by  linen  hangings  supported 
by  pillars ;  the  entrance  on  the  cast  side,  20  cubits  in  breadth, 
was  protected  by  a  curtain.  In  this  court,  and  before  the  door 
of  the  tabernacle,  was  placed  the  altar  of  burnt-offering,  made  of 
acacia-wood,  overlaid  with  copper,  and  filled  with  earth ;  a  copper 
laver  stood  near  it. 

Or.s. — The  significance  of  the  Tabernacle  is  indicated  partly  by  the 
purpose  for  which  it  was  designed,  namely,  to  be  the  place  of  divine 
service  and  sacrifice,  and  partly,  by  its  name,  that  is,  the  tent  of  as- 


REDEMPTION    AND     SALVATION.  119 

acmbling,  the  tent  of  the  testimony  (Numb.  9  :  15),  habitation.  It  was 
there  that  Jehovah  met  with  Israel,  dwelt  in  Israel,  and  testified  con- 
cerning both  his  holiness  and  his  grace ;  the  tabernacle  is,  conse- 
quently, an  image  of  the  kingdom  of  God  in  Israel,  a  type  of  the 
Christian  Church  (§  201.  2,  Obs.).  The  court  is  the  symbolical  habi- 
tation of  the  people,  while  the  sanctuary  is  tho  habitation  of  God  in 
their  midst.  The  people  dwell  in  the  court ;  notwithstanding  their 
priestly  vocation,  they  are  not  yet  permitted  to  approach  God  in  a 
direct  manner,  but  may  merely  draw  nigh  to  tho  gate  of  his  house ; 
they  still  need  priestly  mediators,  who  enter  as  the  representatives 
of  the  people,  hold  communion  with  God  in  their  place,  bring  their 
gifts  to  him,  and  receive  in  return  the  revelations  of  divine  grace  for 
the  people.  The  division  of  the  habitation  into  tho  sanctuary  and 
the  holy  of  holies,  or  holiest  of  all  (Ileb.  9 :  3),  declared  that  in  the 
relation  subsisting  between  God  and  his  people,  two  grades  still  re- 
mained, from  one  of  which  even  the  priest  was  excluded,  and  which 
the  high-priest  alone,  as  the  head  of  tho  entire  priesthood,  was  per- 
mitted to  approach,  only  once  every  year,  and  even  then  only  in  an 
enveloping  cloud  of  the  incense  of  prayer,  and  with  the  atoning 
blood  of  the  offering.  The  great  day  of  atonement  (Lev.  ch.  1G)  was 
tho  most  solemn  and  important  of  all  tho  Jewish  festival  seasons, 
and  represented  the  fulness  of  all  time ;  the  circumstance  that  on 
this  one  day  of  the  year,  one  individual,  at  least,  of  tho  people,  that 
is,  he  who  represented  the  great  idea  of  a  priestly  nation  as  fully 
as  the  deficiencies  of  the  times  allowed,  enjoyed  the  privilege  of  ap- 
proaching both  the  higher  and  the  highest  grade  of  the  divine  gra- 
cious presence,  conveyed  a  valuable  lesson  —  for  it  taught  that  tho 
approach  to  the  inmost  abode  of  God,  and  the  unveiled  vision  of  his 
glory,  should  not  be  unconditionally  and  eternally  denied  to  the 
priest  and  tho  priestly  nation.  To  this  ascent  in  the  relation  which 
God  sustains  to  his  people,  from  the  sanctuary  to  the  holiest  of  all, 
a  correspondence  is  found  in  tho  ascent,  in  the  relation  sustained  by 
the  people  to  God,  by  which  faith  rises  and  is  comploted  in  sight  or 
vision.  The  impress  of  perfection  is  stamped  on  tho  holiest  of  all  by 
its  perfect  cubic  form  ;  the  darkness  which  prevails  in  it  implies  that 
He  dwells  therein  whom  no  man  hath  seen,  nor  can  see,  dwelling  in 
the  light  which  no  man  can  approach  unto  (1  Tim.  G :  1G),  a  light 
before  which  the  feeblo  eyes  of  the  earth-born  child  of  man  grows 
blind. 

holiest  of  all  contains  the  mercy-seat,  tho  throne  of  Jehovah. 
Although  God  appears  here  as  Jehovah,  in  condescension,  grace  and 
mercy,  his  glory  remains  so  great,  even  in  his  condescension,  that  no 


120  REDEMPTION    AND    SALVATION. 

mortal  eye  is  able  to  endure  it,  and  his  holiness  is  so  overpowering, 
that  no  sinful  man  can  support  it — even  the  high-priest  can  approach 
only  in  a  cloud  of  incense  and  with  the  blood  of  the  offering.  The 
mercy-seat  is  placed  on  the  ark  containing  the  testimony  or  covenant 
(the  two  tables) ;  the  secure  position  of  the  latter  indicates  that  the 
covenant  or  its  record  is  the  most  precious  treasure  of  Israel,  worthy 
of  being  most  carefully  guarded :  the  covering,  which  is  the  mercy- 
seat,  declares  that  the  dwelling  of  God  among  the  people  is  made 
possible  by  the  covenant,  depends  on  it,  and  is  sustained  by  it.  That 
mercy-seat  is  propitiatory ;  the  throne  becomes  an  altar  in  the  most 
exalted  sense  ;  and  here  the  highest  and  most  perfect  act  of  expiation 
in  the  Old  Testament  service  is  completed.  The  cloud,  the  symbol 
of  the  presence  of  Jehovah,  descended  between  the  wings  of  the  Che- 
rubim, and  these  (Exod.  25  :  20)  look  in  adoration  on  the  mystery  at 
their  feet  ("which  things  the  angels  desire  to  look  into."  1  Pet. 
1  :  12).     (See  g  12,  3.  Obs.  1,  and  {  14.  Obs.  3.) 

The  people  offer  in  the  sanctuary  to  their  divine  King  the  gifts 
which  conform  to  the  covenant,  and  establish  it ;  hence  the  altar  of 
incense,  the  candlestick  and  the  table  of  shew-bread,  arc  placed 
there.  The  act  of  burning  incense  is  a  symbol  of  prayer  (Ps. 
141  :  2 ;  Rev.  5  :  8  and  8  :  3,  4 ;  compare  Isa.G  :  3,  4 ;  Luke  1  :  10 ; 
Lev.  10  :  12,  13  ;  Num.  10  :  40,  47) ;  Israel,  the  covenant-people,  is, 
consequently,  a  people  of  prayer.  In  the  candlestick,  with  its  light, 
an  image  is  presented,  according  to  Zechariah  (ch.  4,  and  Rev.  1  : 
20),  of  the  people  clothed  with  spiritual  knowledge.  Twelve  loaves, 
evidently  referring  to  the  twelve  tribes,  lie  on  the  table  of  shew- 
bread,  and  are  renewed  every  Sabbath.  It  appears  from  John  G  :  27, 
and  4  :  32,  34,  that,  according  to  the  symbolical  conceptions  of  He- 
brew antiquity,  the  faithful  performance  of  the  duties  of  any  calling 
that  proceeded  from  God,  was  regarded  as  labor  performed  for  spi- 
ritual food.  The  loaves  of  bread  are,  literally,  the  fruits  of  bodily 
labor  performed  on  the  field,  in  the  land  assigned  to  the  people  by 
the  Lord ;  when  they  are  regarded  in  a  symbolical  aspect,  they  are 
the  fruits  of  spiritual  labor  in  the  field  of  the  kingdom  of  God,  in  the 
vineyard  of  the  Lord,  the  fruits  of  sanctification,  and  good  works. 
When  the  people  of  Israel  are  faithful  to  the  covenant,  they,  accord- 
ingly, appear  before  their  God  as  a  people  of  prayer,  of  light,  and 
of  good  works. 

The  people  are  sinful,  but  are  appointed  to  be  cleansed  ;  in  contra- 
distinction to  the  priests,  they  abide  in  the  court  surrounding  the 
tabernacle,  and  hence  the  altar  of  burnt-offering,  on  which  atoning 
sacrifices  are  offered,  is  placed  in  this  court. 


REDEMPTION    AND   SALVATION.  121 

§  46.    The  Priests  and  die  Levites.     (  Office  and  Garments.) 

1.  The  Lord  chose  the  whole  tribe  of  Levi  for  himself  and 
for  the  service  of  the  tabernacle,  instead  of  the  first-born  in  all 
the  tribes,  who  belonged  to  him  (Num.  3  :  12,  13) ;  these  were 
afterwards  presented  at  the  tabernacle,  and  then  redeemed  (Num. 
18  :  16).  It  was  the  office  of  the  whole  tribe,  to  take  charge 
of  the  Law  and  the  revelations  of  God,  to  communicate  these  to 
the  people,  and  to  pronounce  judgment  in  accordance  with  them. 
The  family  of  Aaron  was  chosen  from  the  whole  tribe  of  Levi, 
for  the  purpose  of  performing  the  duties  of  the  priesthood,  which 
belonged  to  them  exclusively.  The  other  Levites,  including  the 
descendants  of  Moses,  were  merely  the  assistants  or  ministers 
of  the  priests,  in  performing  the  service  of  the  tabernacle.  The 
High-priest  was  the  head  of  the  whole  tribe,  and  his  office  was 
hereditary. 

2.  It  was  the  special  office  of  the  priests  to  be  mediators  be- 
tween Jehovah  and  the  people,  to  make  atonement  to  God  for 
them,  and  to  perform,  in  shadows  and  types,  that  work  which, 
in  the  fulness  of  the  time,  Christ  should  accomplish  in  very  deed 
and  in  truth.  The  functions,  privileges  and  general  duties  of  the 
priests,  contradistinguished  from  those  of  the  people,  as  well  as 
of  the  Levites,  are  thus  set  forth  by  the  Lord  himself  on  a  cer- 
tain occasion :  "  The  Lord  will  show  who  are  his,  and  who  is 
holy;  and  will  cause  him  to  come  near  unto  him:  even  him 
whom  he  hath  chosen  will  he  cause  to  come  near  unto  him." 
(Num.  16  :  5 ;  §  54.  2.)  The  duty  of  the  priests,  accordingly, 
consisted  chiefly  in  offering  sacrifice  (§  48),  as  a  symbol  of  atone- 
ment—  in  burning  incense,  as  a  symbol  of  intercession — and  in 
blessing  the  people,  as  the  fruit  of  the  former  acts. 

Obs.  1. — The  characteristic  features  of  the  priesthood,  which  indi- 
cate its  nature  and  design,  according  to  Numb.  1G :  5  (to  be  his,  to 
bo  holy,  to  bo  chosen,  to  come  near  unto  Jehovah),  already  occur  in 
Exodus  10  :  6  (g  43.  1),  as  those  of  the  whole  people.  In  tho  latter 
case,  however,  tho  people  aro  contrasted  with  Pagans,  while,  in  the 
former,  the  priests  aro  contrasted  with  the  pooplo  of  Israel  them- 
selves. The  calling  of  Israel,  in  its  relation  to  other  nations,  illus- 
trates the  calling  of  the  priest,  in  its  relation  to  tho  holy  nation  —  he 
11 


122  REDEMPTION    AND    SALVATION. 

is  the  priest  of  the  priestly  nation.  The  office  of  the  priest  did  not 
derive  its  origin  from  any  act  of  man,  but  from  the  choice  and  ap- 
pointment of  God,  and  the  circumstance  that  the  priesthood  was 
made  hereditary,  permanently  excluded  from  it  all  human  influence 
and  control,  and  rendered  a  personal  choice  or  decision  impossible. 

Ous.  2. — The  blessing  which  the  priests  were  directed  to  pronounce 
is  recorded  in  Numb.  G :  23-27 :  "  On  this  wise  ye  shall  bless  the 
children  of  Israel,  saying  unto  them  :  —  TJte  Lord  bless  ihee,  arid  keep 
ihee:  —  The  Lord  make  his  face  shine  upon  ihee,  and  he  gracious  unto 
ihee:  —  The  Lord  lift  up  his  countenance  upon  ihee,  and  (jive  thee 
peace!  —  And  they  shall  put  my  name  upon  the  children  of  Israel, 
and  I  will  bless  them."  This  formula  of  benediction  already  con- 
tains the  whole  mystery  of  the  divine  Trinity  and  of  the  redemption 
which  was  to  be  accomplished  by  it,  in  an  undeveloped  form,  or  like 
a  germ  ;  it  was,  undoubtedly,  designed  to  aid  effectually  in  connect- 
ing with  the  religious  knowledge  of  the  people  a  certain  conscious- 
ness (to  be  afterwards  rendered  more  distinct)  of  the  personality  of 
the  one  God  unfolded  in  three  persons,  and  operating  in  a  three-fold 
manner  in  the  progress  of  the  work  of  man's  salvation.  The  name 
of.  Jehovah  is  put  upon  the  people  thrice  —  it  is  connected  with  the 
face  or  countenance  of  Jehovah  twice  (the  face  is  the  visible,  mani- 
fested part,  the  indication  of  that  which  is  invisible  and  concealed 
within).  In  the  first  member  of  the  formula,  prayer  is  offered  for 
the  blessing  and  protection  of  Jehovah,  the  eternal,  invisible  and 
original  source  of  all  blessings,  of  salvation  and  of  life.  In  the  second, 
a  petition  occurs  for  tho  light  and  grace  of  the  face  of  Jehovah,  the 
God  who  is  revealed,  who  is  the  "  true  Light  which  lighteth  every 
man"  (John  :  9) ;  "of  whose  fulness  have  all  wo  received,  and  grace  for 
grace."  (John  1 :  1G.)  In  the  third,  supplication  is  made  for  the 
peace  of  the  countenance  (face)  of  Jehovah,  the  God  who  is  made 
known  to  us  by  tho  communication  and  appropriation  of  salvation, 
by  which  he  conveys  true  peace  to  our  hearts.  ($  2.  2). 

3.  The  garments  of  the  priests,  which  designated  their  office 
(Exodus,  ch.  28),  were  not  worn  by  the  Levites.  The  priestly 
garments  were  very  simple  j  the  chief  article  was  a  tunic  made 
with  sleeves,  and  extending  from  the  neck  to  the  ankles ;  the 
material  and  the  color  (white  linen)  were  symbols  of  purity  and 
holiness.  In  addition  to  this  official  garment,  the  high-priest  wore 
a  blue  robe  or  coat,  adorned  on  the  hem  with  pomegranates  and 
bolls  of  gold;  of  these,   the  former  were  symbols  of  the  Word 


"redemption  and  salvation.         123 

(Prov.  25  :  11),  and  the  bell  was  a  symbol  of  proclamation.  He 
also  wore  an  ephod  attached  to  the  shoulders,  made  of  costly  ma- 
terials, and  embroidered  with  various  colors ;  the  breast-plate  was 
attached  to  it  in  front,  by  means  of  rings  and  chains  made  of 
gold.  This  breast-plate  was  adorned  with  twelve  precious  stones, 
on  which  the  names  of  the  twelve  tribes  were  engraved ;  it  was  a 
memorial,  implying  that  the  high-priest,  as  the  highest  mediator 
of  the  old  covenant,  should  always  bear  the  people  upon  his  heart 
(Exodus,  28  :  29).  The  Urim  and  Thummim,  (that  is,  tight* 
and  perfections,  or  perfect  liglit),  placed  either  within  or  upon 
the  breast-plate,  were  the  oracle  of  the  high-priest ;  through  them 
he  obtained  an  immediate  decision  of  Jehovah  the  King,  in  all 
theocratic  questions  —  the  mode  is  unknown.  A  small  plate  of 
gold  was,  besides,  attached  to  the  priestly  mitre,  bearing  the  in- 
scription :  "  Holiness  to  the  Lord." 

§  47.   Continuation  (Dwellings —  Consecration  of  the  Priests 
and  Lcvites.) 

1.  The  Lord  announced  to  the  whole  tribe  of  Levi:  "Thou 
shalt  have  no  inheritance  in  the  land  —  I  am  thine  inheritance." 
(Numb.  18  :  20.)  Jehovah  was  the  Lord  and  proprietor  of  the 
whole  soil ;  each  occupant  accordingly  brought  a  tribute  consist- 
ing of  the  first-fruits  and  the  tenth  of  his  whole  income  to  the 
house  of  the  Lord ;  from  these  the  support  of  the  Lcvitcs  and  the 
priests  was  derived ;  additional  portions,  taken  from  the  sacri- 
ficial offerings,  were,  besides,  granted  to  the  latter.  Forty-eight 
cities,  in  different  parts  of  the  country,  were  appropriated  to  the 
residence  of  the  whole  tribe ;  thirteen  of  these  were  assigned  to 
the  priests  (Joshua  21  :  19);  six  of  these  cities  were  also  ap- 
pointed to  be  cities  of  refuge  (Numb.  ch.  35),  namely,  Kedesh, 
Shechem,  and  Hebron,  on  the  western  side  of  Jordan;  and  Bezer, 
Karaoth,  and  Golan,  on  the  eastern  side.  (Joshua  20  :  7,  8.) 

Obs. — It  was  the  object  of  the  provision  by  which  particular  places 
of  refuge  were  appointed  (to  which  the  altar  in  the  court  of  the 
tabernacle  belonged),  to  correct  certain  gross  abuses  connected  with 
an  ancient  custom,  as  far  as  possible,  by  the  controlling  power  of  the 
law :  tho  acts  of  tho  avenger  of  blood  were  sanctioned  by  the  cstab- 


124  REDEMPTION    AND    SALVATION. 

lished  opinions  of  the  ancient  world,  particularly  of  the  oriental 
nations.  This  custom,  which  required  the  nearest  relative  of  a  mur- 
dered person  to  avenge  the  murder,  originated,  in  an  external  aspect, 
in  the  ancient  patriarchal  mode  of  life;  but  it  may  bo  traced  to  a 
deeper  source,  namely,  to  the  vivid  conceptions  of  the  ancient  world 
respecting  the  sanctity  of  family-ties.  In  this  view,  the  custom  was 
tolerated  by  the  theocratic  law,  but  was  subjected  to  necessary  and 
salutary  restrictions ;  for  the  slayer  who  reached  a  place  of  refuge, 
was  secure,  for  the  present  moment,  from  the  attack  of  the  avenger 
of  blood  (goel).  If  the  result  of  the  judicial  investigation  which 
was  instituted,  showed  that  the  murder  had  been  committed  design- 
edly, the  offender  was  delivered  to  the  avenger  of  blood  ;  if  a  contrary 
result  was  obtained,  the  slayer  remained  in  the  city  of  refuge  until 
the  death  of  the  high-priest;  when  that  event  occurred,  which  desig- 
nated a  renewal  of  all  the  thcocratical  institutions,  he  was  permitted 
to  leave  the  city  and  return  to  his  home,  without  being  exposed  to 
further  danger. 

2.  The  Levites,  on  commencing  their  official  duties,  were  so- 
lemnly consecrated  to  the  service  of  the  Lord,  after  sacrifices  had 
been  offered  (Num.  ch.  8).  They  belonged  to  the  Lord,  in  place 
of  the  first-born  of  all  the  tribes ;  this  substitution  was  implied 
by  the  act  of  the  elders  who  laid  their  hands  upon  them,  after 
which  they  were  waved  unto  the  Lord,  that  is,  conducted  to  and 
fro  before  the  tabernacle  :  thus  they  were  consecrated.  The  con- 
secration of  the  priests  was  attended  with  additional  ceremonies 
and  greater  solemnity  (Exod.  ch.  20,  and  Lev.  ch.  8).  After  the 
solemn  washing  with  water,  the  investiture  and  the  anointing  had 
taken  place,  sacrifices  were  offered,  the  altar  was  sprinkled  with  a 
part  of  the  blood,  and  another  part  was  put  upon  the  ear,  hand, 
and  foot,  of  the  right  side  of  the  priest  who  was  to  be  admitted 
to  the  active  duties  of  the  office :  the  sacrificial  repast  was  the 
conclusion  of  the  ceremony. 

Obs. — The  circumstance  that  the  Levites  were  xcaved,  implied  that 
they  belonged  to  the  tabernacle,  and  were  obligated  to  serve  Him 
who  dwelt  therein ;  in  this  respect  it  constituted  their  consecration 
to  their  particular  office,  which  required  them  to  render  nil  necessary 
services  at  the  tabernacle,  with  the  exception  of  those  which  were 
assigned  specially  to  the  priests.  When  the  priest  was  consecrated, 
the  blood,  with  which  reconciliation  was  made  (Lev.  8  :  15),  was  put 


REDEMPTION    AND    SALVATION.  125 

upon  his  ear,  hand,  and  foot,  for  the  purpose  of  teaching  him  to  re- 
gard his  whole  life  and  strength,  as  sanctified  and  consecrated.  The 
consecration  of  the  ear  referred  to  his  duty  to  receive  and  observe 
the  revelations,  commands,  and  prohibitions  of  God;  that  of  the 
hand,  referred  to  the  duty  to  communicate  to  the  people  that  which 
he  received  from  God ;  and  that  of  the  foot,  referred  to  the  sanctifi- 
cation  of  his  whole  walk  before  the  Lord. 

3.  Lev.  ch.  9,  10.  —  The  first  offerings  of  Aaron  were  con- 
sumed by  fire  from  heaven ;  the  commandment  had  been  given 
(6  :  12,  13),  that  this  fire  on  the  altar  should  "never  go  out." 
Nadab  and  Abihu,  Aaron's  eldest  sons,  offered  strange  fire,  con- 
trary to  the  express  command  of  the  Lord  (Exod.  30  :  9). 
Therefore,  fire  went  out  from  the  Lord  and  destroyed  them. 

§  48.  Sacrifices.* 

Lev.  ch.  1-7.  —  The  signification  of  sacrifices,  in  general,  may 
be  ascertained  from  Lev.  17  :  11 :  "  The  life  of  the  flesh  is  in  tJie 
blood :  and  I  have  given  it  to  you  upon  the  altar,  to  make  an 
atonement  for  your  souls :  for  it  is  the  Hood  that  maketh  an 
atonement  for  the  soul."  It  is  the  design  of  sacrifices  to  make  an 
atonement  for  sin.  Now,  sin  is  brought  forth  by  lust ;  the  seat 
and  source  of  lust  arc  in  the  soul  (Jam.  1  :  14, 15),  and  tho  soul 
dwells  in  the  blood  —  thus,  sin  proceeds  from  the  blood.  Hence, 
the  punishment  is  directed  against  the  blood,  the  seat  of  the  soul. 
"  The  wages  of  sin  is  death."  Rom.  6  :  23.  The  animal  which 
is  sacrificed,  suffers  death  vicariously,  or  in  the  place  of  the 
sinner,  and  God  accepts  of  this  substitution.  "  Without  shedding 
of  blood  is  no  remission"  (Heb.  9  :  22) ;  nevertheless,  "  it  is  not 
possible  that  the  blood  of  bulls  and  of  goats  should  take  away 
sins"  (Heb.  10  :  4),  for  the  animal  is  not  offered  by  a  voluntary 
act  of  its  own  ;  its  life  is  no  real  equivalent,  and  the  substitution 
derives  no  validity  from  any  natural  and  necessary  bond  of  union 
and  communion.  Ilence,  the  sacrifice  of  the  animal  could  not 
win  forgiveness  by  its  own  inherent  power,  but  merely  servo  as  a 
shadow  and  type  of  the  sacrifice  of  Christ,  who,  being  God  and 

*  Consult,  in  connection  with  this  section,  and  portions  of  \\  45-52  A, 
the  [author's]  treatise:  Das  Motauche  Opfer,  ein  Bcitrag,  &c,  Mitau, 
1842. 


126  REDEMPTION    AND    SALVATION. 

man,  poured  out  his  soul  unto  death  (Isai.  53  :  12),  and  whose 
sufferings  and  death  possess  infinite  value  and  eternal  validity 
(§  121). 

Obs.  1.  —  He  who  brought  the  sacrifice,  conducted  the  animal  to 
the  tabernacle,  laid  his  hands  on  its  head,  and  thus  transferred,  sym- 
bolically, his  own  sinfulness  to  the  animal,  and  consecrated  it  as  his 
substitute  ;  he  then  killed  it  himself,  in  order  to  indicate  that,  on  ac- 
count of  his  sins,  he  deserved  the  death  which  the  animal  suffered 
in  his  place.  The  priest  took  the  blood  and  sprinkled  it  on  the  altar 
in  the  court  of  the  tabernacle,  as  a  seal  of  the  atonement  which  God 
had  accepted  and  acknowledged.  .The  whole,  or  a  part  of  the  flesh 
of  the  animal,  was  burnt  on  the  altar.  Tho  fire,  an  image  of  purifi- 
cation and  sauctification,  caused  the  offering  to  ascend  toward  heaven, 
to  Jehovah  ;  the  ilesh,  including  the  sinews  and  bones,  or  the  body, 
is  the  organ  of  all  action  —  the  act  of  burning,  hence,  denoted  the 
sanctification  and  surrender  of  all  the  members  and  powers  of  tho 
individual,  to  Jehovah,  as  the  consequence  of  the  atonement  (justifi- 
cation followed  by  sanctification).  With  the  flesh  were  consumed 
the  meat-offerings  and  drink-offerings,  namely,  bread  (Lev.  ch.  2) 
and  wine  (Kxod.  29  :  40),  with  the  addition  of  oil,  frankincense,  and 
Bait.  The  bread  and  wine  are  emblematic  of  the  fruits  of  sanctifi- 
cation (the  fruits  of  spiritual  labor  in  the  field  of  the  kingdom  of 
God,  and  in  the  vineyard  of  the  Lord).  The  oil  is  an  emblem  of  the 
Holy  Spirit,  by  whose  grace  good  works  are  performed  ;  the  frankin- 
cense denotes  that  these  are  commenced  and  completed  with  prayer, 
and  the  salt  denotes  that  they  are  incorruptible  and  enduring  wit- 
nesses of  the  covenant  of  grace  made  with  Jehovah  (Rev.  14  :  13). 
The  flesh  of  certain  offerings  (peace-offerings)  was  not  entirely 
burned  ;  the  larger  portion  was  reserved  for  a  sacrificial  repast.  Je- 
hovah was  the  host:  the  person  who  brought  the  offering  ate  at  his 
table,  as  if  he  were  admitted  to  the  abode  and  table  of  Jehovah. 
Hence,  the  sacrificial  repast  was  emblematic  of  the  highest  sacra- 
mental communion  with  Jehovah. 

Obs.  2. — Animal  sacrifices  were  of  four  kinds:  burnt-offerings, 
peace-offerings,  sin-offerings,  and  trespass-offerings.  The  last  two 
were  intended  to  make  atonement  for  particular  sins,  which  had  been 
committed  through  ignorance  (g  50) ;  (deliberate  and  presumptuous 
sins  were  punished  with  death,  Num.  15  :  27-30) ;  trespass-offerings 
referred  to  sins  which  were  committed  under  circumstances  allowing 
a  temporal  restitution  or  indemnity,  while  sin-offerings  referred  to 
those  for  which  the  offender  could  not  make  amends.  As  every  trans- 
gression of  the  law  was  followed  by  exclusion  from  the  theocratical 


REDEMPTION    AND    SALVATION.  127 

communion,  these  two  classes  of  sacrifices  were  appointed  as  the 
means  of  restoration  to  the  theocratical  community.  The  burnt- 
offerings  and  the  peace-offerings,  on  the  other  hand,  did  not  refer  to 
particular  sins,  but  to  man's  sinfulness  in  general,  which  still  adheres 
to  him,  even  in  a  state  of  grace  ;  they  did  not  design  to  restore  to 
the  theocratical  community,  but,  presupposing  that  the  bond  of  union 
was  not  dissolved,  they  purposed  to  give  additional  strength  to  that 
bond.  The  whole  of  the  burnt-offering  was  consumed,  but  only  tho 
fat  of  the  peace-offerings,  considered  as  the  best  portion,  was  con- 
sumed ;  the  remainder  was  reserved  for  the  sacrificial  repast.  In  the 
burnt-offering,  consequently,  sanctification,  in  its  relation  to  Jehovah, 
is  tho  prominent  feature,  while,  in  the  peace-offering,  the  sacramental 
communion  with  him  is  principally  set  forth,  and,  on  this  account, 
it  was  always  preceded  by  the  former,  even  as  burnt-offerings  and 
peace-offerings  necessarily  followed  both  sin-offerings  and  trespass- 
offerings. 

§  49.   The  Festivals. 

1.  Among  the  sacred  seasons  of  the  Israelites,  tho  most  pro- 
minent are  those,  in  the  arrangement  of  which,  the  number 
seven  predominates  (tho  sabbath -seasons).  The  following  belong 
to  these:  —  1.  The  Sabbath-day,  referring,  retrospectively,  to 
the  resting  of  God  after  the  creation  (Exod.  20  :  8,  11),  and, 
prospectively,  to  the  eternal  rest  remaining  to  the  people  of  God 
(Hcb.  4:9);  it  was  observed  as  a  day  of  sacred  rest  in  domestic 
life  ;  the  religious  services  were  characterized  by  additional  sacri- 
fices and  a  holy  convocation  (Lev.  23  :  3).  —  2.  The  Feast  of 
Trumpets,  or  the  sabbatical  new-moon  (Lev.  23  :  24;  Num.  28  : 
11-15) — the  seventh  new-moon  (Tisri)  of  the  year,  the  begin- 
ning of  tho  civil  year;  the  new  year  was  introduced  with  tho 
sound  of  the  trumpets. — 3.  The  Sabbath-year,  or  every  seventh 
year  (Lev.  25  :  1-8) ;  it  was  a  year  of  rest  for  the  land,  which 
was  left  untilled.  The  spontaneous  produce  of  the  field,  the  vine- 
yard, and  the  fruit-tree,  belonged  to  the  poor  and  to  the  stranger^ 
and  was  bestowed  even  on  the  beasts  of  the  field  (Exod.  23  :  11). 
No  debts  could  be  collected  during  the  sabbatical  year  (Dcut.  15  : 
1,  2).  It  was  further  commanded  (Dcut.  31  :  10-13),  that,  at 
the  feast  of  tabernacles,  occurring  in  the  course  of  this  year,  the 
whole  law  should  always  bo  read  in  the  hearing  of  all  Israel. — i. 
The  Year  of  Jubilee  (Ley.  25  :  8-17) ;  it  was  observed  on  every 


128  REDEMPTION    AND    SALVATION. 

recurrence  of  the  forty-ninth  year,  but  as  it  commenced  with  the 
Day  of  Atonement,  a  portion  of  the  fiftieth  year  was  embraced 
in  it.  All  servants  of  Hebrew  origin  were  restored  to  liberty, 
namely,  those  who  had  voluntarily  remained  in  servitude  in  the 
seventh  year  of  service,  or  had  not  yet  reached  the  seventh  year 
of  their  service ;  all  estates  which  had  been  sold  (or,  rather,  put 
in  pledge)  during  the  past  forty-nine  years,  were  restored,  without 
any  compensation,  to  the  original  (hereditary)  owner.  Jehovah 
promised  to  supply  the  deficiency  of  the  harvest  in  the  years 
during  which  the  ground  remained  untilled,  by  a  more  abundant 
blessing  in  the  preceding  years  (Lev.  25  :  20-22). 

Ons.  —  The  year  of  Jubilee  was  a  type  of  the  great  year  of  that 
widely-extended  Iledcmption  {restitutio  in  integrum)  in  which  all 
bondage  shall  cease,  all  debts  be  cancelled,  all  that  was  lost  be  reco- 
vered, and  a  new  age  of  the  world  begin.  (See  Acts  3  :  20,  21.) 

2.  The  annual  festivals,  or  /casts  of  convocation ,  constituted  a 
second  class  of  festivals;  on  these  occasions,  ever)*  adult  male 
among  the  people  was  required  to  appear  before  the  sanctuary 
(Exod.  34  :  2-'),  2  4)  —  an  arrangement  which  maintained  the  life 
and  vigor  of  the  religious  and  national  union  of  the  scattered 
tribes.  These  feasts  were  three  in  number  (Lev.  ch.  23;  Num. 
eh.  2$ ;  Dcut.  ch.  16),  and  possessed  a  two-fold  character,  an 
historical  and  an  agricultural.  The  latter  is  explained  by  the 
circumstance  that  agriculture  assumed  a  religious  aspect  in  the 
promised  land;  for  the  land  which  Israel  occupied  and  cultivated, 
was  the  Iwhj  land,  the  property  of  Jehovah,  granted  to  them  on 
certain  conditions,  among  which  was  the  obligation  to  pay  a 
tribute  to  Jehovah,  in  the  form  of  the  first-fruits  and  the  tithes. 
Agriculture  was,  besides,  appointed  to  constitute  the  material 
basis  of  the  political  organization  and  popular  usages  of  Israel,  in 
contradistinction  from  the  previous  nomadic  life  to  which  they 
had  been  accustomed.  (1.)  The  lyassoucr,  or  Feast  of  unleavened 
Bread ;  it  was  the  festival  which  introduced  the  ecclesiastical  or 
sacred  year,  and  commemorated  the  deliverance  of  the  people 
from  Egypt,  and  the  grace  which  spared  their  first-born.  It  was 
also  the  first  harvest-festival  of  the  year.  The  paschal  repast, 
which  had  been  instituted  on  the  occasion  of  the  Exodus 
(§  40.  2),  was  repeated  on  the  evening  preceding  the  festival,  the 


REDEMPTION    AND    SALVATION.  129 

fourteenth  of  Nisan  (Abib),  with  the  same  ceremonies,  except 
that,  in  place  of  the  door-posts,  the  altar  was  sprinkled  with  the 
blood  of  the  paschal  lamb.  The  festival  continued  eight  days, 
during  which  all  leaven  was  carefully  removed  from  every  house ; 
the  first  day  and  the  last  possessed  a  sabbatical  character. 
(2.)  The  Feast  of  Pentecost,  the  fiftieth  day  after  the  former,  also 
called  the  Feast  of  Weelcs,  and  of  First  Fruits  ;  it  was  a  harvest- 
festival,  since  the  harvest  was  completed  which  had  commenced 
with  the  Passover.  It  lasted  one  day,  which  possessed  a  sab- 
batical character.  The  sheaf  of  the  first-fruits  had  been  presented 
at  the  Passover;  at  this  festival,  the  first-fruits  of  bread  mado 
of  the  new  grain  were  presented.  In  connection  with  this  agri- 
cultural feature,  the  festival  presented  one  which  was  historical, 
inasmuch  as  the  giving  of  the  Law  on  Mount  Sinai  was  also 
commemorated  on  this  day.  (3.)  The  Feast  of  Tabernacles;  it 
commenced  on  the  fifteenth  day  of  the  seventh  month,  Tisri,  con- 
tinued eight  days,  and  was  the  most  joyful  of  all  the  festivals. 
It  referred,  on  the  one  hand,  to  the  journeying  in  the  wilderness, 
and  hence,  the  people  forsook  their  houses,  and  dwelt  in  tents 
made  of  the  branches  of  trees,  and  it  was,  on  the  other  hand,  a 
thanksgiving  festival,  in  reference  to  the  autumnal  harvest  (the 
feast  of  ingathering  (Exod.  23  :  16)  —  fruit,  oil  and  wine). 

Obs. —  As  the  months  of  tho  Ilebrews  were  lunar  months,  tho 
fourteenth  and  fifteenth  days,  on  which  tho  festivals  of  the  Passover 
and  of  Tabernacles  were  observed,  always  occurred  at  tho  timo  of 
full  moon.  There  was  a  symbolical  meaning  in  this  circumstance, 
for  the  full  of  the  moon,  as  a  measure  of  timo  (Ps.  104  :  19;  Gen. 
1  :  14),  designated  the  fulness  of  the  time.  (Gal.  4  :  4).  And,  as  tho 
full  moon  gives  a  festive  appearance  to  the  heavens,  so  tho  period 
which  commemorates  the  gracious  ways  of  God  diffuses  a  cheerful 
light  over  the  whole  of  life  on  earth.  This  symbolical  aspect  does 
not  belong  to  the  feast  of  Pentecost,  in  consequence  of  natural  causes. 

3.  The  great  Day  of  Atonement  was  also  annually  observed 
(Lev.  ch.  16,  and  ch.  23;  Num.  ch.  29);  it  occurred  on  the 
tenth  day  of  the  month  Tisri,  and,  as  a  day  of  humiliation  and 
&tfttag,  universally  observed,  it  was  the  most  important  day  of 
the  year ;  an  atonement  was  made  for  the  sins  of  all  the  people, 
in  a  peculiarly  expressive  and  solemn  manner. 


180  REDEMPTION    AND    SALVATION. 

Obs.  —  In  accordance  with  the  importance  of  the  occasion,  the 
high-priest  alone  officiated  on  the  great  day  of  Atonement.  After 
he  had  brought  a  sin-offering  for  himself  and  his  house,  he  cast  lots 
upon  two  goats,  ono  lot  for  a  sin-offering  for  the  Lord,  and  the  other 
lot  "  for  Azazcl ;"  [Lev.  1G  :  8,  Eng.  vers,  marg.]  The  blood  of  the 
first  goat  was  carried  by  him  into  the  holiest  of  all,  on  this  day  (on 
which  alone  he  was  permitted  to  enter)  and  sprinkled  on  the  mercy- 
seat.  The  sins  for  which  atonement  was  thus  made,  were  put  upon 
the  head  of  the  second  goat,  which  was  sent  away  alive  into  tho 
wilderness  to  Azazel  (the  evil  demon,  represented  as  dwelling  in  tho 
wilderness),  in  order  that  tho  latter  might  ascertain  all  that  had 
been  done,  and  know  that  ho  no  longer  retained  power  over  Israel. 
This  whole  transaction  expressed  the  thought  that  the  atonement 
made  on  this  day  was  so  complete,  and  so  plain  and  undeniable,  that 
even  Satan  tho  Accuser  (Job,  ch.  1  and  2;  Zcch.  ch.  3;  Rev.  12  : 
10,  11)  was  compelled  to  acknowledge  it.  In  the  sacrifice  of  this 
day,  consequently,  the  sacrifice  of  Christ  is  shadowed  and  typified 
more  clearly  than  in  any  other,  even  as  we  read  in  Hob.  9  :  12 : 
"  By  his  own  blood  he  entered  in  once  into  the  holy  place,  having 
obtained  eternal  redemption  for  us." 

§  50.  Purifications. 

According  to  the  declarations  of  the  Law,  several  circumstances 
connected  with  the  physical  life  of  man  were  of  such  a  nature  as 
to  defile,  and,  consequently,  to  exclude  him  from  the  communion 
of  the  sanctuary.  Among  these  death,  with  the  corruption  which 
followed  it,  occupied  the  first  place.  Death  entered  into  tho 
world  by  sin )  death  and  corruption  are,  consequently,  the  fruits 
which  sin  brings  forth  in  the  bodily  nature  of  man,  and  they  de- 
pict, in  alarming  colours,  the  results  of  sin  in  his  spiritual  nature 
—  the  dissolution  of  all  bonds  of  union  and  alliance,  the  decom- 
position of  all  that  had  existed  in  coherence.  —  In  addition  to 
death,  every  condition  of  the  living  body  which  presented  fea- 
tures resembling  that  of  the  dead  body,  also  rendered  unclean. 
The  Leprosy,  in  particular,  belonged  to  this  class;  the  spots  which 
denoted  the  disease,  corresponded  to  the  spots  which  are  seen  in 
a  corpse,  and  the  disease  itself,  in  its  progress,  destroys  the  vigor 
of  life,  and  is,  ultimately,  the  decomposition  of  the  living  body. 
Further,  according  to  the  view  of  the  Law,  not  only  abnormal, 


REDEMPTION    AND    SALVATION.  131 

but  also  the  normal  functions  of  the  sexual  sphere  of  life,  ren- 
dered unclean,  and  excluded  from  communion  with  Jehovah,  the 
Holy  One.  This  view  depended  principally  on  the  polarity  which 
exists  between  generation  and  corruption,  between  the  birth  and 
death  of  man ;  the  movements  of  his  sinful,  expiring  life  occur 
between  these  two  poles,  and  his  generation  and  birth  only  origi- 
nate a  life  which  is,  from  the  beginning,  subject  to  sin,  to  death 
and  to  corruption  (Pb.  51  :  5).  —  Even  as  sins  which  were  com- 
mitted in  ignorance  and  without  premeditation,  required  an  atone- 
ment (§48.  Obs.  2),  since  they  were,  nevertheless,  manifestations 
and  witnesses  of  the  sinfulness  that  is  in  man,  so,  too,  these  con- 
ditions of  man,  which  partook  of  the  nature  of  death,  or  resem- 
bled it,  required  an  atonement,  although  they  were,  partly,  in- 
voluntary and  undesircd,  and,  partly,  resulted  from  the  present 
order  of  nature.  The  law,  however,  distinguished  between  slight 
and  grave  cases  of  uncleanness ;  the  former,  in  which  the  un- 
cleanness  was  not  communicated  by  the  touch  of  the  person,  and 
which  continued  until  the  evening,  terminated  after  the  indi- 
vidual had  simply  washed;  uncleanness  of  the  latter  kind  was 
communicated  by  contact  to  others,  and  could  not  be  removed 
without  the  atonement  made  by  a  sacrifice. 

Obs. — The  leprosy  was  followed  by  the  deprivation  not  only  of  all, 
religious  but  also  of  all  civil  privileges.  After  it  was  healed,  the 
symbolical  act  of  cleansing  the  individual,  in  which  two  birds  were 
employed,  set  forth  that  he  had  recovered  his  health,  that  is,  that  ho 
was  restored  from  death  to  life.  Cortain  sacrifices  were  offered,  and 
he  was  then  fully  received  once  more  into  the  thcocratical  commu- 
nion (Lev.  ch.  14).  —  He  who  touched  a  corpse,  or  the  bones  of  the 
dead,  a  grave,  or  any  place  in  which  a  corpse  was  deposited  or  its 
furniture,  became  unclean  during  a  period  of  seven  days,  after  which 
he  was  cleansed.  This  process  was  performed  by  sprinkling  him 
with  the  water  of  separation,  which  was  prepared  and  preservod  for 
this  special  purpose.  Whenever  the  necessity  arose,  a  red  heifer  (the 
color  of  which  was  an  emblem  of  the  fulness  of  life  and  of  vital 
power)  was  brought  forth  without  the  camp,  and  slain  as  a  sin-offer- 
ing for  the  whole  people,  who  were  subject  to  death,  which  is  the 
wages  of  sin  ;  it  was  burnt  together  with  cedar-wood  (incorruptible- 
ness),  with  wool  (life),  dyed  in  scarlet,  and  with  hyssop  (purifica- 
tion, Ps.  51  :  7);  the  ashes  were  mixed  with  running  water  (lye), 


132  REDEMPTION    AND    SALVATION. 

and  then  employed  in  sprinkling  and  cleansing  him  who  had  touched 
a  dead  body.  (Numb.  ch.  19.)  * 

§  51.  Laws  respecting  Food. 

As  the  whole  life  of  the  Israelites  was  subject  to  the  authority 
of  the  law,  and  controlled  by  the  salvation  which  was  to  be  re- 
vealed (Gal.  3  :  24;  Col.  2  :  1G,  17),  all  that  they  ate  or  drank 
was  placed  under  the  same  influence.  —  The  reason  of  the  distinc- 
tion made  between  clean  and  unclean  beasts,  in  reference  to  food, 
is  stated  in  Lev.  20  :  24-26  (with  which  compare  Acts  10  :  10- 
10)  :  because  Jehovah  separated  Israel  from  other  people,  in  order 
that  they  should  be  holy  unto  him,  and  adopted  a  peculiar  mode 
of  separation,  even  in  that  mode,  and  for  that  reason,  Israel  is 
commanded  to  make  a  difference  between  clean  and  unclean  beasts 
and  fowls.  —  Thus  the  people  are  reminded,  even  by  their  daily 
meals,  not  only  of  the  divine  mercy  in  choosing  them  before  all 
other  people,  but  also  of  their  peculiar  calling  and  destination, 
and  their  duty  to  avoid  the  practices  of  the  Pagans,  whom  the 
Lord  had  cast  out  before  them ;  the  choice  of  clean  animals  was 
an  image  and  reflection,  in  the  irrational  world,  of  that  transac- 
tion in  the  rational  world  by  which  Israel  was  chosen  and  ap- 
pointed to  be  a  holy  nation.  This  aspect  of  the  subject,  however, 
presupposes  another,  namely,  that,  in  company  with  the  human 
race,  nature  iteclf  lay  under  the  curse  of  destruction  (§  12.  3), 
but  that  both  were  also  comprehended  in  the  hope  of  redemption 
(§  13.  Obs.).  —  The  eating  of  blood,  and,  consequently,  of  all 
animals  whose  blood  had  not  been  entirely  poured  forth  when 
they  were  legitimately  slain,  was  again  prohibited  (§  18) ;  death 
was  declared  to  be  the  penalty  when  the  act  was  committed.  The 
reason  of  the  prohibition  lies  in  the  sacred  character  of  blood  as 
the  means  of  making  atonement.  (Lev.  17  :  11.) 

Obs. — According  to  Lev.  ch.  11,  and  Deut.  ch.  14,  all  those  beasts 
were  unclean  which  do  not  both  chew  the  cud  and  divide  the  hoof — 


*  See  the  [author's]  treatise :  Ueber  die  symboluche  Dignilctt  des  in 
Num.  19  —  verordnetm  Ritut,  in  the  Theol.  Stud.  u.  Krit.  1846,  pp.  629- 
705. 


REDEMPTION    AND    SALVATION.  133 

those  fishes  were  unclean  which  have  not  both  fins  and  scales  (am- 
phibious creatures  were,  consequently,  also  unclean)  —  those  birds 
were  unclean,  which  are  known  as  birds  of  prey,  as  well  as  insects 
(with  the  exception  of  certain  species  of  locusts),  and  flying  mama- 
lia. — The  precise  reason  for  which  some  were  declared  to  be  clean 
and  others  unclean,  may  have  varied  in  different  animals  (while,  as 
a  general  principle,  it  originated  in  that  view  according  to  which  na- 
ture no  longer  retains  its  primitive  purity  and  integrity) ;  thus,  some 
animals  are  more  impressive  emblems  of  human  corruption  than 
others ;  some  are  naturally  regarded  by  man  with  loathing  and  dis- 
like ;  the  flesh  of  some  is  incapable  of  being  eaten,  or  is  unwhole- 
some, &o. — The  laws  respecting  food  make  a  discrimination  among 
living  creatures,  but  impose  no  restriction  on  the  choice  of  vegetable 
food.  For,  as  animals  belong  to  a  higher  grade  of  life,  and  approach 
nearer  than  plants  to  the  human  race,  the  conceptions  of  a  blessing 
and  a  curse,  of  life  and  death,  of  salvation  and  ruin,  are  more  clearly 
and  precisely  connected  with  them  —  indeed,  the  idea  of  that  which 
is  odious  and  injurious,  or  tho  opposite,  in  a  moral  and  religious 
point  of  view,  can  be  expressed  plainly  and  impressively  in  them 
alone. — But  when  the  Pagan  world,  which  is  represented  by  the  un- 
clean animals,  was  received  into  the  kingdom  of  God,  and  the  dis- 
tinction between  Jews  and  Gentiles  was  removed,  the  religious  obli- 
gation to  observe  tho  laws  respecting  food  naturally  ceased  to  exist. 
(See  Acts  10 :  15 ;  Col.  2 :  1G,  17  ;  and  \  168.  2.) 

§  52.  A.  Vows. 
Vows,  in  general  (Lev.  ch.  27 :  Numb.  ch.  30),  originate  in 
any  want  which  is  felt,  and  which  is  brought  into  connection 
with  religion.  The  theocratic  legislation  required  the  immediate 
and  complete  performance  of  vows  that  had  onco  been  pro- 
nounced, but  guarded,  in  the  most  express  terms,  against  any 
attempt  to  overrate  them  as  works  (Dent.  23  :  22).  All  articles 
which  were  regarded  as  the  property  of  an  individual,  and  even 
the  person  of  the  vower  himself,  could  become  the  property  of 
Jehovah  by  a  vow,  but  might,  nevertheless,  be  redeemed,  with 
the  exception  of  animals  which  were  suitable  for  sacrifice.  In  the 
single  case  of  "  the  devoted  thing"  (a*a0«fia,  Lev.  27  :  21,  28), 
the  right  of  redemption  was  not  allowed. 

Obs. — Tho  most  important  of  tho  vows  which  regarded  the  vower's 
own  person,  was  tho  vow  of  the  Nazareaie  (Nazariteship).  The  Naza- 
12 


134  REDEMPTION    AND    SALVATION. 

rite  (that  is,  separated)  engaged  by  a  vow,  which  he  voluntarily 
made,  to  abstain  from  all  intoxicating  liquors  during  a  .specified  time, 
and  allow  no  razor  to  come  upon  his  head.  If  he  defiled  himself  by 
touching  the  dead,  he  was  required  to  commence  the  term  embraced 
in  the  vow,  a  second  time  (Numb.  G  :  1-21).  At  a  later  period, 
parents  sometimes  dedicated  a  child,  even  before  his  birth,  to  a  Xaza- 
reate  comprehending  the  whole  period  of  his  life. —  The  fundamental 
conception  of  the  Nazareate  is  that  of  separation  from  the  world  and 
consecration  to  Jehovah  ;  thence  proceeds  the  obligation  to  avoid  the 
influences  of  the  world  which  defile,  and  to  refrain  from  eating  and 
drinking  articles  which  tend  to  prejudice  that  consecration.  A  sepa- 
ration from  the  world  was  also  implied  by  the  regulation  which  re- 
quired the  individual  to  let  his  hair  grow,  since  long  and  uncut  hair 
was  regarded  by  the  world  cither  as  unseemly,  or  as  a  sign  of  mourn- 
ing and  seclusion  ;  he  resumed  his  place  in  the  world  when  he  cut 
oil*  his  hair,  which  was  burnt  in  the  fire  with  a  peace-offering. — 
The  "thing  devoted"  (anathema)  was,  in  general,  anything  irre- 
deemably dedicated  to  the  Lord  ;  when  the  anathema  refers  to 
human  beings,  it  designates  a  compulsory  dedication  to  God  of  thoso 
who  do  not  willingly  dedicate  themselves  to  him,  but,  with  impeni- 
tent hearts,  despise  his  long-suffering,  and,  consequently,  subject 
themselves  to  divine  punishment,  that  is,  to  destruction.  Nearly  all 
the  cases  in  which  it  might  occur  are  specified  in  the  law,  and  refer, 
particularly,  to  idolatry  (Exodus,  23  :  20;  Deut.  13  :  12-17).  The 
most  extensive  of  all  others,  in  its  effects,  was  the  anathema  which 
Jehovah  himself  pronounced  in  the  case  of  the  Canaanites,  and  the 
execution  of  which  lie  assigned  to  the  Israelites.  (Deut.  7:2;  2<> :  10 
-18.)     See  |  59.  Ous.  1. 

§  52.  B.    The  Ethical  and  Philanthropical  (Humane)  Features 
of  the  Law. 

Israel  was  pre-eminently  distinguished  from  all  the  nations  of 
antiquity  by  being  invested  with  the  office  of  sustaining,  pre- 
serving and  imparting  to  others  that  pure  and  unclouded  concep- 
tion of  God  (§  9.  Obs.  1)  which  the  whole  heathen  world  had 
lost.  This  conception  of  God  was  the  basis  and  animating  prin- 
ciple of  the  whole  system  of  the  Mosaic  law.  Hence  the  words 
occur :  "  Hear,  0  Israel :  The  Lord  our  God  is  one  L,ord" 
(Deut.  G  :  4),  and:  "  Ye  shall  be  holy ;  for  J,  the  Lord  your 
God,  am  holy'  (Lev.  11  :  45).     The  people  to  whom  the  Law 


REDEMPTION    AND    SALVATION.  135 

was  given  on  Sinai,  and  whose  religious  consciousness  embraces 
these  fundamental  truths,  are  also  the  representatives,  in  contra- 
distinction from  the  whole  heathen  world,  of  the  principles  of  true 
morality  and  genuine  philanthropy.  The  acknowledgment  of  one 
living,  personal,  holy  and  just  God,  united  with  the  consciousness 
that  man  was  created  in  purity  and  holiness  in  His  image,  neces- 
sarily gave  to  Ethics  a  new  principle,  greater  power,  and  a  loftier 
ideal,  than  any  moral  system  in  the  heathen  world  could  possibly 
possess.  For  now  moral  worth  or  worthlessness  is  not  traced  to 
the  equivocal  act,  or  the  outward  appearance  and  result,  as  its 
seat,  but  to  the  heart  and  the  sentiments.  The  key-note  to  which 
the  whole  Law  is  accommodated,  is  found  in  the  words :  "  Man 
looketh  on  the  outward  appearance,  but  the  Lord  looketh  on  the 
heart."  (1  Sam.  16  :  7.)  The  leading  feature  of  the  Law,  which 
appears  in  its  direct  attention  to  man's  inward  frame,  is  already 
seen  in  the  words  of  the  fundamental  law  or  decalogue  :  "  Thou 
shalt  not  covet — "  and  continually  recurs  in  the  details  of  the 
Law.  Love  to  God  is  established  as  the  fundamental  ethical 
principle ;  it  is  already  expressed  in  the  decalogue,  in  the  words : 
"  them  that  love  me  and  keep  my  commandments"  (Exodus,  20  : 
6,  compared  with  Deut.  6:5;  10  :  12 ;  11  :  13) ;  and  from  this 
principle  is  deduced  the  love  which  is  due  to  every  neighbor, 
while  love  to  the  enemy  and  the  stranger  is  expressly  included. 
Selfish  feelings  are  cut  off  at  the  roots  by  the  command :  "Thou 
shalt  love  thy  neighbor  as  thyself:  I  am  the  Lord"  (Lev.  19  : 
18).  The  Pagan  doctrine  of  autochthons  (or  aboriginal  inhabi- 
tants of  a  country  —  risen  or  grown  out  of  the  soil)  suppressed 
that  genuine  philanthropy  which  was  commended  to  the  Israelites 
by  their  knowledge  of  the  descent  of  all  men  from  the  same  hu- 
man pair,  and  an  active  demonstration  of  which,  in  all  the  rela- 
tions of  life,  was  demanded  by  the  Law. 

Obs.  —  Israel  is  commanded  to  reverence  old  age,  in  Lev.  19  :  32 ; 
kindness  and  justice  to  the  poor,  to  widows,  and  to  orphans,  are  most 
strictly  enjoined  in  Exod.  22  :  21-23 ;  the  law  of  the  year  of  jubilee 
(2  49)  guarded  against  impoverishment.  The  Hebrew  servant  (Exod. 
21 :  2,  &c. ;  Lev.  25  :  39r&c.),  was  entitled  to  bo  treated  as  a  member 
of  the  family,  and  recovered  his  freedom  without  a  ransom,  aftor  a 
service  of  six  years,  in  case  he  did  not  choose  to  remain.  (Exod.  21  : 


136  REDEMPTION    AND    SALVATION. 

6.)  This  privilege  was  not  extended  to  the  bond-man  who  belonged 
to  another  people  ;  he  was,  however,  protected  by  the  law,  from  all 
arbitrary  and  harsh  treatment.  The  duty  of  loving  enemies  is  de- 
scribed in  animated  and  impressive  terras,  in  Exod.  21]  :  4,  5.  The 
Israelites  are  commanded  to  cultivate  feelings  of  humanity  towards 
tho  stranger  among  them,  and  are  reminded  of  their  own  condition, 
when  they,  too,  were  strangers  in  Egypt  (Exod.  23  :  9) ;  he  obtained 
equal  rights  with  themselves  in  a  court  of  justice  (Lev.  24  :  22),  and, 
when  he  submitted  to  the  rite  of  circumcision,  enjoyed  all  tho  civil 
and  religious  privileges  of  a  Hebrew.  (Exod.  12  :  48.)  The  Law  re- 
gards even  animals  with  tender  care ;  domestic  animals  are  not  per- 
mitted to  do  work  on  the  sabbath-day  (Exod.  20  :  10) ;  neither  may 
the  ox,  that  treadeth  out  tho  corn,  bo  muzzled  (Deut.  25  :  4)  ;  the 
bird  in  the  nest  is  protected  (Deut.  22  :  6,  7),  and  the  beasts  of  tho 
field  obtain  their  share  of  the  fruits  spontaneously  produced  in  tho 
sabbatical  year.  (Exod.  23  :  11.)  Other  provisions  of  a  similar 
character  occur. 


§  53.  Departure  from  Sinai. —  The  Graves  of  Lust. —  The  Sin 
of  Miriam. 

1.  Num.  ch.  1-10.  —  The  people  had  now  remained  an  entire 
year  in  their  tents,  the  Law  was  given,  the  Tabernacle  was 
erected,  the  priests  were  already  occupied  with  their  official  duties, 
and  the  period  of  departure  was  at  hand.  After  the  number  of 
men  who  were  able  to  bear  arms  had  again  been  taken,  and  the 
second  passover  had  been  celebrated,  the  Lord  gave  the  appointed 
signal  (Exod.  40  :  36;  Num.  9  :  17-23);  the  cloud  was  taken 
up  from  the  tabernacle,  and  guided  the  people  in  their  journeying. 
Hobab,  the  brother-in-law  of  Moses  (Zipporah's  brother),  who  is 
acquainted  with  the  country,  yields  to  the  solicitations  of  Moses, 
accompanies  the  people,  and  renders  important  services,  particu- 
larly in  reference  to  the  encamping  of  the  several  tribes. 

2.  Num.  ch.  11.  —  After  the  long  repose  which  the  people  had 
enjoyed,  they  bore  the  difficulties  of  the  journey  with  impatience. 
The  Lord  was  displeased ;  his  fire  consumed  the  most  distant 
parts  of  the  camp;  it  was  quenched  when  Moses  prayed;  there- 
fore, the  place  was  called  Taberah  (that  is,  a  turning).  Notwith- 
standing the  people  had  suffered  this  chastisement,  they  soon 


REDEMPTION    AND    SALVATION.  137 

began  to  complain  of  the  manna,  of  which  they  were  weary,  and 
lusted  after  the  flesh-pots  of  Egypt.  The  complaints  of  the 
people  originated  with  the  mixed  multitude,  which  had  accompa- 
nied them  from  Egypt  (probably  a  class  of  Egyptian  fellahs, 
Exod.  12  :  38,  and  Deut.  29  :  10,  11),  and  communicated  their 
feelings  of  discontent  to  Israel.  When  Moses  himself  complained 
of  the  burden  of  his  office,  the  Lord  gave  him  seventy  of  the 
elders  as  assistants,  and  put  upon  them  also  the  spirit  which  was 
upon  him.  Quails  are  given  in  vast  numbers,  but  while  the 
people  eat  ravenously,  they  suffer  the  punishment  of  their  lusting 
after  flesh ;  the  Lord  smote  the  people  with  a  very  great  plague^ 
and  the  place,  in  which  large  numbers  had  died,  received  a  name 
signifying  the  graves  of  Lust. 

3.  Num.  ch.  12. — Moses  endured  many  great  afflictions ;  even 
Aaron  and  Miriam  now  speak  against  him,  and  affirm  that  the 
Lord  speaks  by  them  also.  But  Miriam  became  leprous,  white 
as  snow,  and  was  not  healed  till  Moses  had  interceded  for  her. 
The  Lord  himself  testifies  that  Moses  is  faithful  in  all  His  house, 
and  is  permitted  to  behold  His  similitude,  and  that  while  He  spoke 
with  Moses  mouth  to  mouth,  even  apparently,  and  not  in  dark 
speeches,  he  made  himself  known  to  other  prophets  only  in  visions 
and  dreams. 

§  54.    The  Twelve  Spies.  —  The  Rebellion  of  Korah. 

1.  Num.  ch.  13,  14.  —  At  an  early  period  in  the  second  year, 
the  people  arrive  at  Kadesh-barnea  (Deut.  1 :  19),  on  the  southern 
border  of  Canaan,  in  the  wilderness  of  Paran  (situated  in  the 
angle  formed  by  the  mountains  of  Edom  and  the  mountains  of 
the  Amorites).  Yielding  to  the  wishes  of  the  people,  by  divine 
permission,  Moses  commissions  twelve  men,  each  one  of  whom  is 
taken  from  a  different  tribe,  to  spy  out  and  search  the  land  of 
Canaan ;  when  they  return,  they  bring  with  them,  as  a  specimen 
of  the  fertility  of  the  country,  a  branch,  with  one  cluster  of 
grapes,  from  the  brook  of  Eshcol,  in  the  plain  of  Sephela.  But 
by  their  exaggerated  accounts  of  the  many  powerful  tribes  which 
occupy  the  country,  of  their  fortified  cities,  and  of  the  gigantic 
children  of  Anak,  compared  with  whom,  they  appeared  them- 
12* 


138  REDEMPTION    AND    SALVATION. 

selves  to  be  like  grasshoppers,  as  well  as  by  their  own  faint- 
heartedness, they  completely  discourage  the  unbelieving  people. 
Two  of  the  men  alone,  Joshua  and  Caleb,  urge  the  people  to  in- 
vade the  country  boldly  in  faith,  but  the  latter  attempt  to  stono 
them,  in  place  of  obeying.  Again  does  Jehovah  propose  to  dis- 
inherit the  people,  and  limit  the  promised  blessing  to  Moses  and 
his  descendants,  and  again  does  Moses  fulfil  the  peculiar  duty  of 
his  oihee,  and  intercede  for  Israel.  (§  44.  1.)  In  the  sentence 
which  the  Lord,  nevertheless,  pronounced,  it  was  declared,  that 
all  who  were  twenty  years  old  and  upward  at  the  time  of  the 
Departure,  and  who  had  seen  the  wonderful  deeds  of  God  them- 
selves, should  die  in  the  wilderness,  and  not  behold  the  promised 
land ;  Joshua  and  Caleb  alone,  are  excepted.  A  period  of  forty 
years,  corresponding  to  the  number  of  the  days  in  which  the  men 
had  searched  the  land,  was  assigned  to  the  journeyings  in  the 
wilderness.  On  hearing  the  sentence,  the  Israelites  determine 
to  attack  the  Canaanitcs;  they  persist,  although  they  are  now 
forbidden  to  proceed ;  they  are  smitten  and  put  to  flight. 

2.  Num.  eh.  10,  17.  —  Another  rebellion  occurs,  probably  in 
consequence  of  the  sentence  which  Moses  communicated,  namely, 
that  the  Lord  had  rejected  that  generation.  The  leaders  arc  the 
two  Rcubenites,  Dathan  and  Abiram,  and  the  Kohathite  (§  37, 
Obs.  '2)  Korah ;  the  former,  the  descendants  of  Jacob's  first-born 
son,  probably,  claim  the  office  of  chief  rulers,  and  the  latter  de- 
sires the  office  of  high-priest.  Moses  submits  the  decision  to  the 
Lord ;  when  Korah  burns  incense,  a  fire  from  the  Lord  consumes 
him  and  his  adherents  j  the  other  rebels  are  swallowed  up  alive 
by  the  earth,  which  opened  under  them.  On  the  next  day  the 
murmuring  people  say  to  Moses  and  Aaron  :  "  Ye  have  killed  the 
people  of  the  Lord."  Then  the  cloud  covered  the  tabernacle 
where  Moses  and  Aaron  sought  refuge,  the  glory  of  the  Lord 
appeared,  and  he  said  to  them :  "Get  you  up  from  among  this 
congregation,  that  I  may  consume  them  as  in  a  moment."  But 
Aaron  took  incense,  as  Moses  commanded,  and  hastened  into  the 
midst  of  the  congregation,  in  order  to  make  an  atonement  for 
them.  The  plague  had  already  begun ;  but  when  Aaron  stood 
between  the  dead  and  the  living,  offering  incense,  the  plague  was 
arrested,   after  14,700    had   already   died.      Aaron's   rod   that 


REDEMPTION    AND    SALVATION.  139 

budded  completes  the  chain  of  evidence  respecting  those  whom 
the  Lord  had  invested  with  the  priesthood,  and  is  deposited  as  a 
token  in  the  holy  of  holies. 

Obs. — In  this  symbolical  occurrence,  an  illustration  is  given  of 
the  election  and  grace  of  God,  first,  in  the  widest  sense,  when  Israel 
is  appointed  to  be  the  priestly  nation,  and,  secondly,  in  a  narrower 
sense,  when  Aaron's  family  is  appointed.  The  rod,  entirely  sepa- 
rated from  the  tree,  and  deprived  of  the  regular  supply  of  v  it  til 
strength  flowing  from  the  tree,  could  not  bloom  and  yield  fruit  in  a 
natural  way ;  nevertheless,  it  is  qualified  to  perform  those  functions 
by  a  supply  of  nourishment  and  strength  furnished  supernaturally, 
in  a  mode  deviating  from  the  ordinary  processes  of  nature.  Thus, 
too,  Israel,  together  with  the  whole  human  race,  was  separated,  by 
the  Fall,  from  the  eternal  source  of  life,  and  torn  from  the  soil  in 
which  alone  they  could  flourish :  but  now  and  supernatural  supplies 
of  life  are  infused,  flowing  from  the  divine  counsel  of  salvation,  from 
the  revelations  of  God.  Aaron's  family,  contradistinguished  from 
the  unpriestly  character  of  the  priestly  nation,  appears  in  the  same 
light ;  he  and  his  sons  are  as  incapable,  by  nature,  of  fulfilling  tho 
duties  of  the  true  priesthood,  as  the  remainder  of  the  people,  but 
life  and  strength,  which  qualify  him,  flow  abundantly  from  Jeho- 
vah's call  and  election.  Even  as  Israel,  in  tho  full  enjoyment  of 
divine  revelation,  is  a  people  flourishing  alone  among  the  withered 
nations  of  the  earth,  so,  too,  Aaron's  family  flourishes  among  the 
other  families  which  are,  relatively,  withered  —  but,  it  blooms  and 
yields  fruit,  not  by  its  own  virtue,  but  by  the  grace  and  calling  of 
Jehovah. 

§  55.   The  Journeying*  of  Thirty-eight  Years. —  The  Water  of 
Strife. — Aaron' 8  Death. — The  Brazen  Serpent. 

1.  Israel,  rejected  by  the  Lord,  wandered  in  the  wilderness 
daring  a  period  of  thirty-eight  years.  Concerning  this  whole 
period,  the  sacred  records  observe  silence;  tho  theocratic  cove- 
nant was  suspended,  and,  hence,  the  theocratic  history  can  speak 
of  no  occurrences.  Circumcision,  the  sign  of  tho  covenant,  was 
omitted ;  the  people  polluted  the  sabbaths  of  the  Lord,  despised 
his  judgments,  and  did  not  walk  in  his  statutes.  (Ezek.  ch.  20). 
They  offered  no  slain  beasts  or  sacrifices  to  the  Lord,  but  they 
took  up  the  tabernacle  of  Moloch  and  the  star  of  their  god, 
Remphan  (the  worship  of  Saturn),  figures  which  they  made. 


140  REDEMPTION    AND    SALVATION. 

(Acts  7  :  42,  43,  and  Amos  5  :  25,  26.)  Nevertheless,  the  Lord 
had  compassion  even  on  those  whom  he  had  rejected ;  he  turned 
his  anger  away,  and  did  not  destroy  them.  He  fed  them  with 
manna,  and  gave  them  water  out  of  the  rock. 

2.  Num.  20  :  1-13.  —  At  length  we  discover  the  Israelites,  in 
the  first  month  of  the  fortieth  year,  encamped  a  second  time  in 
Kadesh,  on  the  southern  borders  of  Canaan.  A  new  generation 
has  succeeded  the  one  which  had  been  rejected,  and  which  gra- 
dually disappeared;  at  this  point,  Sacred  History  resumes  the 
recital  which  had  been  interrupted.  The  supply  of  water  had 
failed,  and  the  people  murmur.  The  Lord  commands  Moses  to 
take  the  rod,  which  had  been  deposited  in  the  sanctuary,  and  to 
speak  to  the  rock.  But  Moses  was  provoked  by  the  perverseness 
of  the  people,  and  lost  the  calmness,  case  and  firm  bearing  which 
belong  to  the  assurance  of  faith ;  in  place  of  speaking  to  the 
rock,  as  he  had  been  commanded,  he  addressed  the  people  harshly 
(uhe  spake  unadvisedly  with  his  lips,"  Ps.  10G  :  33),  and  smote 
the  rock  with  the  rod  twice.  The  steadfastness  of  faith  which 
he  had  hitherto  shown,  wavered,  and  as  it  is  reasonable  and  just 
that  judgment  should  begin  at  the  house  of  Clod  (1  Pet.  4  :  17), 
the  Lord  pronounces  the  sentence  that  he  should  not  bring  the 
congregation  into  the  land,  and  extends  it  to  Aaron,  who  had 
stood  at  his  side  on  that  occasion,  and  been  equally  weak  in 
faith.  The  place  was  called  the  Water  of  Strife,  because  the 
people  there  strove  with  the  Lord. 

3.  Num.  20  :  14—21  :  9.— The  design  which  had  been  formed 
of  entering  the  promised  land  on  the  south,  is  abandoned,  in 
consequence  of  the  difficulties  which  the  features  of  the  country 
presented ;  at  the  same  time,  the  hostility  of  the  Edomites  pre- 
vent the  people  from  entering  on  the  eastern  side.  Not  only  do 
the  Edomites  refuse  them  an  unmolested  passage  through  their 
territory,  but  also  enforce  their  refusal  by  appearing  in  arms. 
As  the  two  races  claim  the  same  remote  ancestors,  Israel  is 
not  permitted  to  contend  with  Edom  in  battle,  and  is,  conse-- 
quently,  compelled  to  turn  again  to  the  south,  and  march  around 
the  mountains  of  Edom.  (§  41.  3.)  Aaron  dies  on  mount  Hor, 
uot  far  from  Kadesh,  after  Moses  had,  in  obedience  to  the  divine 


REDEMPTION    AND    SALVATION.  141 

command,  removed  his  priestly  garments,  and  put  them  upon  his 
eldest  son,  Eleazar;  the  congregation  mourned  for  him  thirty 
days.  In  the  mean  time,  the  king  of  Arad  (on  the  southern 
declivity  of  the  mountains  of  the  Amorites)  fought  against 
Israel,  and  took  some  of  them  prisoners  j  the  Lord  delivers  the 
enemies  into  the  hand  of  Israel,  and  they  and  their  cities  are 
utterly  destroyed.  The  people  then  abandon  Hor,  and  proceed 
towards  the  Red  Sea  (the  iElanitic  Gulf).  Again  do  the  people 
manifest  discontent  on  the  way,  and  speak  against  God  and 
against  Moses:  "Our  soul  loatheth  this  light  bread;"  the  Lord 
sends  among  them  fiery  serpents,  whose  bite  occasions  an  inflam- 
mation which  terminates  in  death.  They  acknowledge  their  sin, 
and  beseech  Moses  to  intercede  for  them  j  the  Lord  directs  him 
to  make  a  serpent  of  brass,  and  declares  that  all  who  are  bitten, 
and  who  look  upon  it,  shall  live. 

Obs. — According  to  the  explanation  of  Christ,  the  lifting  up  of 
the  serpent  in  the  wilderness  is  a  typo  of  the  lifting  up  of  himself 
on  the  cross,  the  result  of  which  is  redemption  from  sin  and  death 
(the  bite  of  the  old  serpent) :  As  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  man  be  lifted  up:  that  whosoever 
bclieveth  in  him  should  not  perish,  but  have  eternal  life"  (John  3  :  14, 
15.)  This  type  is  further  explained  by  passages  like  the  following: 
"  God,  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for 
sin,  condemned  sin  in  the  flesh."  (Rom.  8:3.)  "Christ  hath  re- 
deemed us  from  the  curse  of  the  law,  being  made  a  curse  for  us." 
(Gal.  3  :  13.)  "  He  hath  made  him  to  be  sin  for  us,  who  knew  no 
sin."  (2  Cor.  5  :  21.)  "  Who  his  own  self  bare  our  sins  in  his  own 
body  on  the  tree."  (1  Pet.  2  :  24.)  It  is  less  easy  to  arrive  at  the  in- 
terpretation of  the  serpent  that  was  lifted  up,  in  its  purely  symbolical 
character,  that  is,  to  ascertain  the  aspect  which  it  presents,  when  re- 
garded from  an  Old  Testament  point  of  view.  The  Serpent  appears 
to  have  been  almost  universally  received  by  antiquity  as  a  symbol  of 
healing,  or  the  healing  art ;  this  symbolization  probably  originated 
when  it  was  ascertained  that  some  of  the  most  efficacious  remedies 
of  nature  are  precisely  the  most  dangerous  poisons.  When  we,  ac- 
cordingly, regard  the  serpent,  in  the  present  instance,  as  a  symbol 
of  healing,  we  obtain  from  such  a  view  a  bond  of  union  between  the 
symbol  and  the  type ;  wo  are,  also,  enabled  by  this  view  to  explain 
the  fact  that  idolatrous  worship  was  rendered  to  the  brazen  serpent 
till  the  reign  of  Hezekiah,  who  destroyed  it.  (2  Kings,  18:4;  g  103. 


142  REDEMPTION    AND    SALVATION. 

1.)  —  The  apocryphal  Book  of  the  Wisdom  of  Solomon  (10  :  C)  calls 
it  ov/a^oXov  <jur*;pta$,  "  a  sign  of  salvation." 

§  5G.    The  Conquest  of  the  east-Jordanic  territory.  Balaam. 

1.  Numb.  21  :  10-35.  —  Israel  had  now  compassed  the  moun- 
tains of  Edom;  great  fear  fell  upon  the  Edomites,  whose  eastern 
borders  presented  the  weakest  defences  (§  41.  3);  they  now  offer 
no  obstructions  to  the  march  of  the  Israelites.  The  latter  reach 
the  ridge  of  Aba  rim  on  the  borders  of  the  Moabites,  whom,  as  in 
the  case  of  the  Edomites,  they  are  not  permitted  to  assail.  They 
encamp  on  the  brook  Arnon,  which  was,  at  that  time,  the 
northern  boundary  of  the  Moabites,  for,  a  short  time  previous  to 
their  arrival,  the  Amoritcs  from  the  west  had  invaded  the  east- 
Jordanic  territory,  and  taken  the  whole  region  lying  between  the 
Anion  and  the  Jabbok  from  the  Moabites  and  Ammonites.  As 
the  Israelites  arc  not  yet  aware  that  they  are  to  possess  this  east- 
Jordanic  territory  also,  they  send  messengers  to  Sihon,  king  of 
the  Amoritcs,  and  ask  for  permission  to  pass  peaceably  through 
his  country ;  he  meets  them,  however,  in  a  hostile  manner.  As 
he  is  not  entitled  to  the  indulgence  with  which  Edom  and  Moab 
were  treated,  he  is  smitten  with  the  sword,  the  territory  between 
Arnon  and  Jabbok  is  seized,  the  inhabitants  are  devoted  to  de- 
struction, and  the  spoils  are  divided.  Thence  Israel  proceeded 
in  a  northerly  direction.  Og,  the  king  of  Bashan,  a  man  of  gi- 
gantic stature,  meets  them  in  battle,  but  is  defeated  at  Edrci,  and, 
with  all  his  people,  is  destroyed.  The  spoils  are  divided,  and  the 
conquered  laud  is  occupied. 

2.  Numb.  ch.  22. —  The  people  encamp  in  the  plains  of  Moab, 
opposite  to  Jericho;  at  this  point  they  propose  to  cross  the  Jor- 
dan. Balak,  a  Moabitc  king,  enters  into  an  alliance  with  the 
neighboring  Midianitcs  against  Israel;  he  despairs  of  obtaining 
aid  from  his  own  gods,  and  applies  to  the  celebrated  magian 
Balaam  in  Mesopotamia,  who  is  considered  to  be  a  prophet  of 
Jehovah.  He  hopes,  through  the  instrumentality  of  this  man,  to 
withdraw  from  the  Israelites  the  help  of  that  God  who  had 
hitherto  strengthened  them,  and  secure  it  for  himself.  The  mes- 
sengers who  arc  sent  to  him  with  rich  rewards,  return  without 


REDEMPTION    AND    SALVATION.  143 

having  succeeded,  for  Jehovah  had  said  to  Balaam  :  "  Thou  shalt 
not  go  with  them ;  thou  shalt  not  curse  the  people  :  for  they  are 
blessed."  A  second  message,  brought  by  more  honorable  princes, 
and  accompanied  with  richer  gifts,  awakens  in  the  unstable  ma- 
gian  a  wish  to  comply  with  the  royal  request.  And  God  per- 
mits him  to  go  with  the  men,  but  says  :  "  Yet  the  word  which  I 
shall  say  unto  thee,  that  shalt  thou  do."  An  irresistible  desire 
is  gradually  unfolded  in  Balaam's  impure  soul  to  obtain  the 
offered  gifts  and  honors,  and,  therefore,  God's  anger  was  kindled, 
because  he  went.  The  angel  of  the  Lord  stood  in  the  way,  with 
his  sword  drawn  in  his  hand,  as  an  adversary.  The  seer  himself 
sees  nothing,  but  his  ass  sees  the  angel,  and  turns  aside  in  fear. 
Balaam  smites  the  ass  in  vain ;  it  can  proceed  no  further,  and 
falls  down  under  him.  When  his  anger  grows  fierce,  the  Lord 
opens  the  mouth  of  the  ass.  The  prophet  who  would  not  receive 
the  instructions  of  God's  voice,  is  now  taught  by  the  voice  of  a 
beast  —  the  irrational  beast  of  burden  sees  that  which  the  deluded 
prophet  does  not  see.  Balaam  hears  the  dumb  ass,  speaking  with 
man's  voice  (2  Pet.  2  :  15,  16),  and  complaining;  then  the  Lord 
opens  his  eyes,  and  he  both  sees  the  angel  of  the  Lord,  and  hears 
his  words  of  rebuke.  He  confesses,  indeed,  that  he  has  sinned, 
but  with  a  divided  heart,  not  promptly  yielding  to  the  divine 
will,  he  adds:  "Ifit  displease  thee,  I  will  get  me  back  again." 
But  now  the  Lord  commands  him  to  go  with  the  men. 

Obs.  1.  —  Balaam,  originally  a  heathen  magian  of  an  ordinary 
class,  was,  very  probably  (like  Jethro,  Exodus,  ch.  18,  and  Rahab, 
Joshua,  ch.  2),  conducted  to  the  acknowledgment  of  Jehovah,  by  the 
overpowering  influence  of  the  wonderful  deeds  of  God  in  Egypt  and 
in  the  wilderness,  which  made  a  deep  impression  on  all  the  surround- 
ing nations.  (Exodus,  15  :  14;  Joshua,  5  :  1.)  Ho  resolved  to  serve 
Jehovah,  and  to  perform  his  enchantments  henceforth  in  the  namo 
of  Jehovah.  (Analogous  instances  in  the  New  Testament  occur  in 
Matt.  12  :  27 ;  Acts,  19  :  13  ;  and,  particularly,  in  Acts,  ch.  8,  which 
relates  the  case  of  Simon  the  sorcerer,  the  Balaam  of  the  New  Testa- 
ment.) Such  a  combination  of  heathenish  magic  with  the  service  of 
Jehovah,  could  not  be  permanent,  and  the  experience  of  Balaam 
would  necessarily  soon  compel  him  to  abandon  the  one  or  the  other. 
When  the  message  of  Balak  reached  him,  the  period  of  decision 
arrived  — the  test  was  applied,  and  Balaam  was  found  wanting. 


144  REDEMPTION    AND    SALVATION. 

Ons.  2. — In  reference  to  the*  event  with  which  the  ass  is  connected, 
we  are  obliged,  by  Num.  22 :  28,  and  2  Pet.  12 :  1">,  1G,  to  acknowledge 
a  miraculous  operation  of  God,  of  which  the  animal  is  the  subject, 
and  by  which  it  was  made  the  means  of  witnessing,  rebukingly, 
against  Balaam's  self-delusion,  in  a  manner  that  was  humiliating  to 
himself.  It  is,  however,  worthy  of  observation,  that  the  words  of 
the  ass  do  nut  rise  above  the  animal  sphere ;  they  are  6trictly  con 
fined  to  the  region  of  animal  perception  or  sensation.  The  miraclo 
consists  merely  in  the  fact  that,  by  a  divine  influence  or  operation, 
the  natural  expression  of  animal  sensation  is  made  to  acquire  a  mo- 
dulation which  gives  it  the  character  of  the  articulate  sounds  of 
human  language.  It  is  difficult  to  decide  whether  this  modulation 
occurred  already  in  the  mouth  of  the  ass,  or  in  the  ear  of  Balaam 
only;  the  decision,  perhaps,  depends  on  the  answer  to  the  question, 
whether  Balak's  messengers  were  present  or  absent.  If  they  wero 
present,  the  modulation  of  the  voice  occurred  in  the  ear  of  Balaam, 
and  the  miraclo  resembles,  in  some  of  its  features,  the  occurrences 
described  in  John  12  :  28  ;  Acts  9  :  7,  compared  with  Acts  22  :  'J, 
and  Acts  2  :  12,  13  ;  if  they  were  absent,  that  interpretation  claims 
the  preference,  according  to  which  the  modulated  words  proceeded 
from  the  mouth  of  the  animal. 

3.  Num.  ch.  23-25.  —  Balak  conducts  the  magian  to  the  high 
places  of  Baal,  that  he  might  thence  see  the  whole  camp  of  Is- 
rael. But  Balaam  pronounces  blessings  in  place  of  the  curses 
which  arc  expected.  Balak,  astonished  and  displeased,  leads  him 
to  the  top  of  Pisgah,  and,  when  the  words  of  blessing  arc  re- 
peated, brings  him,  at  last,  to  the  top  of  Poor.  All  his  efforts 
are  fruitless;  the  spirit  of  prophecy  pronounces  only  clearer  and 
mightier  words  of  blessing ;  the  seer's  glance  at  length  extends 
so  far,  that  he  sees  the  "Star  come  out  of  Jacob,  and  the  Sceptre 
rise  out  of  Israel,  which  shall  smite  and  destroy"  the  hostile 
heathen  (that  is,  David,  and  his  archetype,  Christ).  Notwith- 
standing, Balaam  craftily  advised  the  Moabites  and  Midianites  to 
entice  Israel  to  practise  idolatrous  rites;  this  plan  was  so  suc- 
cessful, that  a  plague  which  the  Lord  sent  destroyed  24,000  of 
the  people.  When  the  Israelites  afterwards  avenged  themselves 
on  the  Midianites,  they  slew  Balaam  also  (ch.  31  :  8). 


REDEMPTION    AND    SALVATION.  145 

§  57.   The  Last  Days  of  Moses. 

Deut,  ch.  1,  &c. — After  Moses  had  repeated  the  Law  in  the 
hearing  of  the  people,  and  impressed  it  upon  their  minds,  he 
added  a  statement  of  the  divine  blessings  and  curses ;  ho  conse- 
crated Joshua  as  his  successor,  and  assigned  the  east-Jordanic 
territory  to  the.  tribes  of  Reuben  and  Gad,  and  half  the  tribe  of 
Manasseh,  whoso  numerous  flocks  gave  them  sppeial  claims  to 
this  fertile  pasture-land.  He  spake  the  words  of  his  last  song 
(ch.  32),  and  gave  his  parting  blessing  to  the  twelve  tribes,  (ch. 
33.)  After  these  things,  he  ascended  the  mountain  of  Nebo, 
whence  the  Lord  showed  him  the  promised  land,  which  he  was 
permitted  to  see,  but  not  to  enter.  There  Moses  died,  when  he 
was  a  hundred  and  twenty  years  old,  and  the  Lord  buried  him, 
but  no  man  ever  saw  his  grave, 

Obs. — The  promise  in  Deut.  18  :  18,  19,  is  peculiarly  important: 
u  I  will  raise  them  up  a  Prophet  from  among  their  brethren"  said  the 
Lord  to  Moses,  "  like  unto  thee,  and  will  put  my  words  in  his  mouth ; 
and  he  shall  speak  unto  them  all  that  I  shall  command  him.  And  it 
shall  come  to  pass,  that  whosoever  will  not  hearken  unto  my  words, 
which  he  shall  speak  in  my  name,  I  will  require  it  of  him."  Now, 
a  prophet  like  unto  Mosest  must  necessarily,  like  him,  be  a  redeemer 
of  the  people,  a  founder  and  an  executor  of  a  new  covenant  with 
God :  and,  since  a  new  covenant  is,  by  implication,  better  than  the 
one  which  preceded  it,  it  follows  that  the  prophet,  who  is  like  unto 
Moses,  is  thus  really  a  greater  than  he  is.  Hence,  this  prophecy  ap- 
plied, in  its  fulness,  to  no  prophet  of  the  old  covenant,  as  the  Scrip- 
tures also  expressly  testify :  "  There  arose  not  a  prophet  since,  in 
Israel,  like  unto  Moses,  whom  the  Lord  knew  face  to  faco."  (Deut. 
34 :  10.)  It  is  in  Christ  alone,  the  executor  of  the  new  covenant, 
the  Redeemer  of  all  men,  that  this  promise  is  perfectly  and  finally 
fulfilled.  Hero,  then,  we  perceivo  that,  after  a  typical  redeemer  and 
saviour  of  his  people  had  appeared  in  Moses  (see  \  35.  Obs.  2),  the 
first  conception  of  a  personal  Messiah  was  formed,  which  afterwards 
attained  entire  clearness  and  certainty  in  the  age  of  king  David. 
I  76.  1.) 

13 


146  REDEMPTION    AND    SALVATION. 

§  58.    The  Pentateuch. 

1.  The  only  source  whence  historical  materials  have  so  far  been 
derived,  is  the  Pentateuch,  th;.t  is,  the  five  books  of  Moses, 
called  in  Hebrew  torah,  or,  the  Law.  The  second,  third  and 
fourth  books  form  the  principal  part,  for  it  is  the  main  object  of 
the  Pentateuch  to  describe  those  wonderful  deeds  and  revelations 
of  God,  by  which  Israel  was  prepared  and  consecrated  as  the 
choseu  people,  the  first-born  of  Jehovah ;  it  consequently  relates 
the  history  of  the  establishment  and  sealing  of  the  Old  Covenant, 
or  the  history  of  the  age  of  Moses.  In  an  Tsraelitic  point  of 
view,  the  first  book  was  important  chiefly  as  an  historical  intro- 
duction, intended  to  set  forth  the  connection  and  successive  steps 
apparent  in  the  divine  mode  of  educating  man  and  imparting  a 
revelation  to  him,  beginning  with  the  creation  of  man,  and  con- 
tinued till  the  eventful  period  of  the  giving  of  the  Law  had  been 
reached.  And  as  the  first  book  forms  an  historical  connection 
with  the  antecedent  period,  so  the  fifth  book  forms,  prophetically, 
a  bond  of  union  with  the  whole  period  that  follows. 

Oas. — The  first  book  is  called  Genesis  (that  is,  generation,  origin, 
or  production).  It  not  only  describes  the  origin  of  the  people  of 
Israel,  but  also  relates  the  history  of  the  creation  of  the  world  and 
of  man.  It  assumes,  at  the  beginning,  already,  a  position  that  is 
opposed  to  heathenism,  by  teaching  that  a  personal  and  almighty 
(lud,  who  is  also  the  only  God,  created  all  from  nothing  (g  9.  Obs.  1), 
and,  in  describing  the  progress  of  the  work  of  creation,  it  assigns  to 
man  his  appropriate  place  in  the  scale  of  creation,  and  exhibits  his 
true  destination,  (g  10.)  The  history  of  the  Fall  lies  at  the  founda- 
tion of  the  whole  history  of  redemption,  explains  the  calling  of 
Abraham,  and  the  establishment  of  the  covenant  on  Sinai,  and  also 
furnishes  a  key  to  the  whole  sacrificial  worship  of  the  Law.  (|  48.) 
It  then  proceeds  to  describe  the  manner  in  which  the  chosen  people 
was  separated,  in  the  beginning,  from  others,  established  and  con- 
tinually sustained.  (§  23.) — The  second  book,  Exodus  (that  is,  depar- 
ture), describes  the  Departure  from  Egypt,  the  establishment  of  the 
covenant  on  Sinai,  and  the  completion  of  the  sanctuary ;  it  also 
relates  the  history  of  the  people  during  their  abode  in  Sinai. — The 
third  book,  Leviticus  (the  book  of  the  priests),  receives  that  name 
from  the  nature  of  its  contents,  which  explain  the  position,  privi- 
leges, duties  and  offices  of  the  priests  and  Levites.  —  The  book  of 


REDEMPTION    AND   SALVATION.  147 

Numbers  begins  with  an  account  of  the  numbering  of  tho  people,  and, 
besides  the  description  of  various  occasional  laws,  relates  the  history 
of  their  journeyings  in  the  wilderness. — The  fifth  book,  Deuteronomy 
(that  is,  (he  second  laic,  or  the  repetition  of  the  law),  contains  the  last 
addresses  of  Muses  to  the  people ;  he  repeats  the  law,  impresses  it 
upon  their  minds,  and  introduces  certain  modifications  of  it  required 
by  their  entrance  into  the  holy  land,  which  was  soon  to  take  place, 
and  which  would  occasion  changes  in  their  circumstances.  Ho  con- 
cludes with  a  statement  of  divine  blessings  and  threatenings,  which 
were  designed  for  future  generations;  this  book  is,  consequently, 
prophetic  in  its  nature.  The  history  of  the  last  days  of  Moses  closes 
the  whole  collection. 

2.  But  the  Pentateuch  is  not  simply  the  source  of  history  for 
that  period  of  time  only,  at  the  expiration  of  which  (the  death 
of  Moses)  it  terminates  j  on  the  contrary,  the  narratives,  revela- 
tions, promises  and  laws  which  it  contains,  are  also  the  true  basis, 
or  constitute  the  living,  teeming  germ  and  beginning  of  the  his- 
tory of  the  future.  It  is  the  original  source  of  religious  lifo  and 
faith  in  the  old  covenant.  Its  historical  portions  furnish  evi- 
dence to  future  generations  of  the  power  and  grace  of  their  God, 
and  are  a  pledge  that  these  will  continue  to  be  manifested,  and 
will,  hereafter,  appear  in  their  highest  perfection  and  glory ;  tho 
lives  of  their  ancestors,  whose  faith,  whose  hopes,  and  whose 
patient  expectation,  together  with  their  virtues  and  errors,  are 
portrayed,  furnish  them  with  animated  images  and  warnings 
suited  to  their  own  condition.  The  laws  of  the  Pentateuch  con- 
stitute a  permanent  and  divinely-appointed  rule  for  their  worship, 
and  their  public  arid  private  life,  while  its  promises  are  the  living 
germ  which  is  unfolded  during  the  labors  of  the  later  prophets, 
and  ultimately  becomes  a  vigorous  tree,  with  widely-spreading 

branches. 

• 

Obs.  1. — It  might  bo  reasonably  expected  (for  tho  omission  would 
be  unaccountable)  that  Moses  himself  would  record,  for  the  benefit 
of  future  generations,  the  glorious  deeds  and  revelations  of  God,  by 
which  Israel  was  appointed  and  qualified  to  be  the  chosen  people, 
and  the  bearer  or  vehicle  sustaining  tho  divine  development  of  sal- 
vation. His  education,  which  gave  him  access  to  all  the  wisdom  of 
tho  Egyptians,  was  an  external  qualification  for  this  work,  which 
nono  of  his  Hebrew  co temporaries  possessed.    It  was  his  hand  which 


148  REDEMPTION    AND    SALVATION. 

God  had  employed  in  performing  those  wonders,  and  his  mouth  by 
•which  God  had  pronounced  those  revelations.  On  whom,  then,  did 
the  duty  more  appropriately  devolve  than  on  himself,  to  preserve  for 
posterity  the  memory  of  these  events?  It  was,  evidently,  a  subject 
of  vital  consequence  in  his  eyes,  that  succeeding  generations  should 
possess  a  faithful,  complete  and  authentic  account  of  all  those  divine 
facts  and  revelations,  laws  and  promises,  by  which  Israel  acquired 
the  position  which  it  occupied,  and  by  the  faithful  preservation  and 
observance  of  which  alone,  Israel  could  see  its  glorious  prospects 
realized  ;  it  was  obvious  to  Moses  that  these  advantages  could  not  be 
secured,  unless  the  whole  account  were  committed  to  writing.  Now, 
that  those  books  of  the  Scriptures  which  contain  this  aceount,  and 
bear  the  name  of  Moses,  were,  as  a  whole,  really  composed  by  him, 
they  declare  themselves  by  their  general  contents,  which  continually 
indicate  that  the  author  was  cotemporaneous  with  the  events 
recorded ;  moreover,  these  books  contain  numerous  express  declara- 
tions that  Moses,  usually  by  special  divine  commands,  had  written 
the  several  parts  and  the  whole.  (Exod.  17  :  14  ;  24  :  4,  7  ;  34  :  27,  28 ; 
Num.  33  :  2 ;  Deut.  1  :  5 ;  4  :  8 ;  17  :  18 ;  27  :  26;  28  :  58 ;  29  :  19, 
20  ;  30  :  10 ;  31  :  9-12.)  The  existence  of  these  books  after  the  ago 
of  Moses,  is  proved  by  numerous  references  to  them  in  the  historical 
statements  and  tho  declarations  of  the  other  older  books  of  the  sacred 
volume,  and  when  they  arc  mentioned,  Moses  is  named  as  the 
author,  (e.  g.  Josh.  1  :  7,  8 ;  23  :  G ;  1  Kings  2:3;  2  Kings  14  :  G ; 
Ezra  7  :  G  ;  Dan.  9  :  11.)  This  is  the  declaration  of  the  oldest  tra- 
dition from  Joshua  to  Ezra,  and,  in  a  similar  manner,  from  Ezra  to 
Christ,  without  any  exception  disturbing  the  unanimity  of  its  refer- 
ence of  the  Pentateuch  to  Moses  as  the  author.  —  It  is  only  in  com- 
paratively recent  times  that  the  genuineness  of  the  Pentateuch  has 
been  questioned ;  but  the  objections,  which  have  been  collected  with 
great  labor,  betray  the  doctrinal  character  of  tho  source  in  which 
they  originate :  for  if  Moses  is  really  the  author  of  the  Pentateuch, 
no  alternative  remains,  except  either  to  accuse  him  of  falsehood  and 
fraud,  or  to  acknowledge  the  literal  truth  of  the  miracles  and  pro- 
phecies which  are  prejudged  to  be  impossible.  Tho  opponents  of  tho 
Pentateuch  were  not  prepared  to  adopt  either  course,  and,  conse- 
quently resorted  to  criticism,  for  the  purpose  of  relieving  themselves 
from  embarrassment.  When  a  doctrinal  antipathy  of  this  nature 
disappears,  it  carries  with  it  nearly  all  the  doubts  which  were  enter- 
tained respecting  the  genuineness  of  these  books;  and,  on  the  other 
hand,  the  acknowledgment  of  the  history  in  the  Old  Testament  as 
embodying  a  direct  and  divine  mode  of  educating  and  training  men 


REDEMPTION    AND    SALVATION.  149 

for  salvation  in  Christ,  which  is  supported  by  miracles  and  prophecy, 
necessarily  leads  to  the  acknowledgment  of  the  genuineness  of  its 
most  essential  portions,  for  if  the  Pentateuch  is  removed,  the  whole  of 
the  subsequent  history  loses  its  foundatiori,  and  becomes  uncertain  and 
inexplicable. — That  the  last  chapter  of  Deuteronomy  was  not  written 
by  Moses,  but  was  furnished  by  another  writer,  perhaps  by  Joshua, 
for  the  purpose  of  completing  the  whole  work,  is  an  obvious  fact. 

Obs.  2. —  The  inscription  of  the  ninetieth  Psalm  represents  it  as 
a  Prayer  of  Moses.  Even  if  this  inscription  proceeds  from  a  later 
collector  of  the  Psalms,  the  tradition  which  it  embodies  is  the  less 
liable  to  be  rejected,  as  the  whole  character  of  the  Psalm,  and  tho 
sentiments  and  feelings  which  it  expresses,  suit  none  more  perfectly 
than  Moses,  and  correspond  to  no  period  more  happily  than  to  the 
one  in  which  the  people,  rejected  by  the  Lord,  died  in  the  wilderness 
in  numbers,  falling  like  the  leaves  which  the  autumnal  winds  pluck 
from  the  trees. 


TniRD    PERIOD. 

JOSHUA,   AND  THE   CONQUEST   OF  THE  PROMI8ED   LAND. 

(A  period  of  40 — 60  years.) 

§  59.  Significance  of  this  Period — Israel's  Claims  to  the  Land 
of  Canaan. 

A  rejected,  unbelieving  and  ungrateful  generation  had  died 
in  the  wilderness ;  a  new  generation  appeared  in  their  children, 
who  believed  and  trusted  in  the  Lord.  It  is  no  longer  Moses 
who  leads  the  chosen  people ;  he  is  the  representative  of  the  Law, 
which  contains  a  curse  for  sinful  man  (Gal.  3  :  10),  but  does  not 
lead  him  to  his  rest.  The  present  successful  leader  is  Joshua 
(whose  name  is  Jesus,  according  to  the  Greek  pronunciation) ;  he 
is  a  mild  and  gentle  man,  and,  nevertheless,  a  hero  in  faith,  bold 
and  victorious  in  the  wars  of  the  Lord,  filled  with  the  spirit  which 
rested  on  Moses  (Numb.  27  :  18-20),  and  a  type  of  Him  who 
afterwards  bore  the  same  name — he  conducts  the  people  into  the 
land  of  promise  and  of  rest.  Israel  had  become  a  nation  in  Egypt; 
in  Sinai  they  received  their  Law,  their  public  and  domestic  insti- 
tutions, their  worship  and  their  sanctuary ;  one  pressing  want  re- 
mained, which,  if  unsuppliod,  would  render  an  independent  na- 
13* 


150  REDEMPTION     AND     SALVATION. 

tional  existence  impossible  —  they  needed  a  country  suited  to 
their  character,  position  and  destination.  That  country  is  now 
given  to  them;  it  is  the  land  of  their  fathers,  abounding  in 
sacred  associations,  admonitions  and  warnings. 

Ons.  1.  —  In  the  age  of  Abraham,  the  Lord  said:  "The  iniquity 
of  the  Atnorites  (Canaanites)  is  not  yet  full"  (Gen.  15  :  1G).  To 
them  the  destruction  of  Sodom  and  Gomorrah  was  a  solemn  warn- 
ing: the  Dead  Sea  daily  proclaimed  to  them  the  duty  of  repentance  ; 
Abraham,  Isaac  and  Jacob  had  called  upon  the  name  of  the  Lord  in 
their  midst,  in  word  and  in  deed.  But  they  were  immersed  more 
and  more  deeply  in  their  corrupt  and  idolatrous  worship  of  nature. 
The  measure  of  their  iniquity  was  now  full,  and —  "  wheresoever  the 
carcass  is,  there  will  the  eagles  be  gathered  together"  (Matt.  24  : 
28.)  The  Lord  had  previously  punished  by  brimstone  and  fire  from 
heaven ;  he  is  now  pleased  to  employ  Israel's  sword  as  the  executor 
of  his  punitive  justice.  God  has  employed  other  nations  for  similar 
purposes,  without  their  own  knowledge,  but  in  this  case  he  desired 
the  Israelites  to  understand  the  nature  of  their  task,  and  learn  from 
it  how  greatly  Jehovah  hates,  and  how  sternly  he  punishes  the  sin 
of  idolatry.  Moses  testified :  "  If  thou  do  at  all  forget  the  Lord  thy 
God,  and  walk  after  other  gods,  and  serve  them,  and  worship  them, 
I  testify  against  you  this  day  that  ye  shall  surely  perish.  As  the 
nations  which  the  Lord  destroyeth  before  your  face,  so  shall  ye 
perish"  (Deut.  8  :  10,  20).  —  The  Israelites  possessed  no  human  right 
to  Canaan;  their  right  of  possession  depended  on  the  divine  donation 
alone,  and  their  authority  to  destroy  the  inhabitants  was  derived 
from  the  divine  command,  and  the  duty  of  obedience.  The  same  di- 
vine act  dispensed  grace  to  them,  and  justice  to  tho  Amorites.  To 
the  latter,  God  had  granted  the  country  at  a  former  period,  not  un- 
conditionally, but,  as  he  distributes  all  temporal  gifts,  conditionally, 
namely,  as  to  stewards.  They  were  found  to  be  unworthy ;  he  de- 
stroys them,  and  appoints  other  stewards. 

Obs.  2.  —  The  source  of  the  history  of  this  period  is  the  book  of 
Joshua,  which  derives  its  name  from  its  contents.  It  was  not  written 
by  Joshua,  for  even  if  the  account  of  his  death  in  ch.  24  was  sup- 
plied by  a  later  writer,  there  are  events  recorded  in  ch.  19  :  40-47, 
which  occurred  after  his  death  (see  Judges  18  :  1,  2,  27-29).  But 
that  the  author  did  not  live  long  after  the  death  of  Joshua,  and  com- 
posed the  book  previous  to  the  age  of  David,  is  clearly  proved  by 
passages  like  the  following :  Joshua  9  :  27  ;  13  :  G  ;  15  :  63  ;  16  :  10 , 
19  :  29. 


REDEMPTION     AND     SALVATION.  151 

§  60.  Joshua. — The  Passage  ever  tJie  Jordan. 

1.  Josh.  1  : 1-9.  —  Joshua,  the  son  of  Nun,  of  the  tribe  of 
Ephraim,  was  the  successor  of  Moses.  He  had  already  attracted 
attention  when  he  commanded  the  army  of  Israel  in  the  contest 
with  the  Amalekites  (§  42.  2) ;  on  the  occasion  when  he  searched 
the  land  in  company  with  others  (§  54.  1),  he  had  exhibited 
courage,  intelligence  and  faith.  He  had  hitherto,  even  when  he 
led  the  army,  been  sustained  by  the  powerful  aid  of  Moses ;  at 
present,  when  he  is  more  than  eighty  years  old,  he  is  called  to 
bear  that  burden  alone,  which  had  sometimes  threatened  to  crush 
even  the  mighty  Moses.  He  is  aware  of  the  weight  of  the  bur- 
den, for  he  had  been  the  associate  of  Moses  during  forty  years ; 
and  he  is  conscious  of  his  own  want  of  strength.  But  the  Lord 
speaks  words  of  comfort  and  encouragement :  "  —  There  shall  not 
any  man  be  able  to  stand  before  thee  all  the  days  of  thy  life :  as 
I  was  with  Moses,  so  I  will  be  with  thee.  ...  Be  strong, 
and  of  a  good  courage.  .  .  ,  This  book  of  the  law  shall  not 
depart  out  of  thy  mouth.  .  .  .  The  Lord  thy  God  is  with 
thee  whithersoever  thou  goest."  And  even  the  people  said : 
u  According  as  we  hearkened  unto  Moses  in  all  things,  so  will  we 
hearken  unto  thee.  .  .  .  Only  be  strong,  and  of  a  good 
courage;"  the  issue  proved  that  at  least,  on  this  occasion,  such 
words  did  not  contain  an  empty  promise. 

2.  Josh.  1  :  10  —  5  :  12.  —  Joshua  commences  by  sending 
spies  to  Jericho,  the  key  of  the  country.  They  enter  the  house 
of  Rahab,  who  (in  faith,  Heb.  11  :  31),  acknowledges  the  hand 
of  the  Lord.  She  conceals  the  spies  for  whom  the  king  of 
Jericho  institutes  a  search,  and  saves  herself  and  her  house.  At 
a  later  period  she  even  marries  Salmon,  of  the  tribe  of  Judah, 
and  thus  becomes  an  ancestress  of  David  and  Christ.  (Matt.  1  : 
5.)  The  spies  return  with  the  tidings  that  all  the  inhabitants  are 
overcome  by  fear.  The  ark  of  the  covenant  opens  an  easy  and 
dry  path  across  the  bed  of  the  Jordan,  precisely  at  the  time  when 
the  melting  of  the  snow  in  Lebanon  had  caused  it  to  overflow  all 
its  banks.  Joshua  set  up  twelve  memorial-stones  in  the  midst 
of  Jordan,  where  the  priests  who  carried  the  ark  had  stood,  and 
as  many  others  on  the  right  bank,  taken  from  the  midst  of 


152  REDEMPTION    AND    SALVATION. 

Jordan.  The  people  encamp  in  Gilgal,  in  the  plains  of  Jericho, 
eat  of  the  corn  of  the  land,  and  the  manna  ceases.  All  the 
people  are  now  circumcised,  as  the  rite  had  been  omitted  duriug 
their  wanderings  in  the  wilderness  (for  the  covenant,  of  which  it 
was  the  sign,  had  been  suspended),  and,  afterwards,  the  festival 
of  the  passover  is  kept  the  third  time. 

§61.    Hie   Conquest  of  the    wcsl-Jordanic    territory. — (Jericho 
and  Ai.) 

1.  Josh.  ch.  G. — Not  far  from  Jericho,  the  Captain  of  the 
host  of  the  Lord  appears  to  Joshua.  It  is  Jehovah,  who  com- 
mands him  to  pass  around  the  walls  of  the  city  once  on  each  of 
six  successive  days,  and  seven  times  on  the  seventh  day,  with  all 
the  men  of  war  and  the  priests,  the  latter  bearing  the  trumpets 
of  the  jubilee;  the  promise  is  given  that  at  the  last  blast  of  the 
trumpet,  when  the  people  shout,  the  walls  shall  fall  down.  The 
promise  was  fulfilled;  "by  faith  the  walls  of  Jericho  fell  down." 
(Ileb.  11  :  30.)  The  city  and  all  that  it  contains,  is  devoted  to 
destruction,  and  Joshua  pronounces  a  curse  on  him  who  shall  at 
any  future  time  rebuild  it  (which  afterwards  takes  effect,  1  Kings 
1G  :  34). 

Obs.  1.  —  The  Captain  of  the  host  of  the  Lord  is  the  same  who 
appeared  to  the  patriarchs  as  the  Angel  of  the  Lord.  {\  2G.  2,  Obs.) 
He  presents  here  a  martial  appearance,  and  bears  a  martial  name,  as 
the  conqueror  of  all  the  enemies  of  God,  and  the  executor  of  the 
divine  judgments.  As  Jehovah  is  himself  the  invisible  King  of  Is- 
rael, so  too,  he  is  the  invisible  chief  Commander  and  Leader  of  Israel 
in  every  theocratical  war. 

Obs.  2. — It  is  a  remarkable  circumstance,  in  various  aspects,  that 
Jericho,  the  first  and  the  strongest  city  of  the  land,  is  taken  in  this 
peculiar  manner,  without  a  single  stroke  of  the  sword.  This  result 
was  intended,  on  the  one  hand,  to  furnish  the  faith  of  the  Israelites 
with  unquestionable  evidence  of  the  success  of  their  future  warlike 
movements,  which  now  commenced,  and,  on  the  other  hand,  to  secure 
them  in  advance,  from  a  carnal  reliance  on  their  own  strength,  and 
from  all  vainglorious  tendencies  to  ascribe  their  success  to  their  own 
courage,  their  own  intelligence,  and  their  own  power. 


REDEMPTION    AND    SALVATION.  153 

2.  Josh.  ch.  7,  8. — The  inhabitants  of  the  apparently  incon- 
siderable city  of  Ai  defeat  three  thousand  of  the  children  of 
Israel,  because  "an  accursed  thing"  was  in  the  midst  of  the  con- 
gregation, stolen  and  concealed  by  one  of  their  number.  It  is 
made  known  by  the  lot  that  Achan  is  the  guilty  man ;  he  and  his 
whole  family,  who  were  doubtless  privy  to  the  transaction,  are 
stoned  with  stones  by  all  Israel.  The  city  may  now  be  taken ; 
but,  for  the  purpose  of  rebuking  the  carnal  contempt  with  which 
Israel  had  previously  regarded  Ai,  all  the  people  of  war  are  now 
commanded  to  go  up  against  it.  The  simulated  flight  of  Joshua 
induces  the  inhabitants  to  pursue  him ;  in  the  mean  time,  others, 
who  were  lying  in  wait  behind  the  city,  rise  up,  seize,  and 
burn  it. 

Obs. — The  circumstance  that  Achan's  sin  was  visited  upon  the 
whole  congregation  of  Israel  (ch.  8  :  35),  is  explained,  partly  by  the 
fact  that  the  people  were  a  strictly  organized  and  corporate  society, 
the  members  of  which,  in  their  combination,  were  regarded  as  a 
complete  whole  —  and  partly,  by  the  nature  of  this  particular  sin. 
The  command  which  had  been  transgressed,  referred  to  the  congre- 
gation as  one  congregation  or  body,  and  the  whole  body  was  ac- 
countable for  the  manner  in  which  it  was  obeyed.  The  sin  of  the 
individual  was  evidence  of  the  temporary  feebleness  of  the  moral 
spirit  of  the  whole  body,  and,  in  so  far,  the  guilt  of  the  individual 
was  the  guilt  of  all,  and  produced  a  pressure  on  the  whole  body, 
which  could  not  be  removed  until  the  moral  vital  power  of  the  latter 
had  extirpated  the  degenerate  member. 

3.  Joshua,  8  :  30-35.  — Joshua  then  builds  an  altar  in  mount 
Ebal,  offers  sacrifices,  and  causes  a  copy  of  the  Law  to  be  written 
on  large  stones ;  he  stations  half  of  the  people  on  mount  Ebal, 
and  the  other  half  on  Gerizim,  the  opposite  mount,  and  reads 
aloud  the  blessings  and  curses  of  the  Law,  as  Moses  had  pre- 
viously commanded  (Dcut.  ch.  27). 

Obs.  —  Both  mounts  belong  to  the  range  of  Mount  Ephraim  ;  the 
elevated  valley  of  Shechom  lies  between  them.  The  transaction  pro- 
bably took  place  in  the  following  manner.  Six  tribes  occupied  each 
mount;  the  priests,  standing  below  in  the  valley  with  the  ark  of  the 
covenant  in  their  midst,  turned  towards  mount  Gerizim  as  they 
solemnly  pronounced  the  words  of  blessing,  and  then,  looking  towards 
mount  Ebal,  repeated  the  words  of  cursing ;  all  the  people  responded 


154  REDEMPTION    AND    SALVATION. 

to  oach  of  tho  words,  and  said:  "Amen!"  —  Ebal,  the  mount  of 
cursing,  is  naked  and  bald;  Gerizim,  the  mount  of  blessing,  is  greer* 
and  fertile.  The  circumstance  that  the  mount  of  cursing  was  as- 
signed for  the  writing  of  the  law,  the  erection  of  tho  altar,  and  the 
offering  of  sacrifice,  is  highly  significant;  the  cause  lies  in  the  inti- 
mate relations  existing  between  the  curse,  on  the  one  hand,  and  the 
Law  and  Sacrifice,  on  the  other — the  former  brings  a  curse,  or  gives 
a  sharp  point  to  it,  the  latter  abolishes  it. 

§  G2.   Continuation. — (^Tht  Gibconitcs — Adoni-zedek — Juhin.) 

1.  Joshua,  ch.  9.  —  The  inhabitants  of  the  powerful  city  of 
Gibcon,  intimidated  by  the  rapid  and  wonderful  victories  of 
Joshua,  induce  him  and  the  elders  by  guile  to  make  a  league  with 
them.  Their  ambassadors  appear  with  worn-out  garments,  old 
and  rent  shoes  and  wine-skins,  and  mouldy  bread,  alleging  that 
all  had  been  new  when  they  commenced  their  long  journey.  By 
their  craft  they  escape  the  judgment  which  should  have  fallen  on 
them  also :  for  when  the  stratagem  is  exposed,  the  elders  of  Israel 
are  already  bound  by  their  oath.  The  people  murmur  against 
Joshua,  because  he  had  omitted  to  ask  counsel  at  the  mouth  of 
the  Lord.  The  Gibconitcs  are  condemned  to  be  hewers  of  wood 
and  drawers  of  water  for  the  congregation  and  for  the  altar  of  tho 
Lord,  as  the  punishment  of  the  deceit  which  they  had  practised. 

2.  Five  kings  of  tho  south,  at  the  head  of  whom  appears 
Adoni-zedek,  king  of  Jerusalem,  unite  their  forces  for  the  pur- 
pose of  punishing  Gibeon.  Joshua  delivers  the  city;  the  kings 
and  their  people  flee,  and  hailstones  which  the  Lord  casts  down, 
slay  greater  numbers  than  the  sword  of  Israel  destroys.  In  the 
heat  of  battle,  the  victorious  Joshua  exclaims  in  the  presence  of 
Israel :  "  Sun,  stand  thou  still  upon  Gibeon,  and  thou  Moon,  in 
the  valley  of  Ajalon  !"  And  the  sun  stood  still,  and  the  moon 
stayed,  until  the  people  had  avenged  themselves  upon  their 
enemies,  as  it  is  written  in  the  book  of  Jasher.  The  sun  stood 
still  in  the  midst  of  heaven,  and  hasted  not  to  go  down  about  a 
whole  day.  And  there  was  no  day  like  that  before  it  or  after  it, 
that  the  Lord  hearkened  unto  the  voice  of  a  man :  for  the  Lord 
fought  for  Israel.  —  The  five  kings  are  brought  out  of  the  cave 
in  which  they  had  sought  refuge,  and  the  entrance  of  which 


REDEMPTION    AND    SALVATION.  155 

Joshua  had  temporarily  closed  with  heavy  stones,  in  order  that 
the  pursuit  might  not  be  delayed.  The  captains  of  Joshua  are 
directed  to  put  their  feet  upon  the  neck  (nape)  of  each  of  the 
kings  (which  transaction  may  have  been  symbolical),  and  they 
are  afterwards  put  to  death.  Nearly  all  the  cities  of  the  south 
are  successively  taken.  —  Another  union,  of  a  similar  nature,  is 
formed  by  the  kings  of  the  north,  at  the  head  of  which  appears 
Jabin  king  of  Hazor.  Their  vast  army  acquired  an  additional 
feature,  which  rendered  it  formidable,  from  a  large  number  of 
chariots  of  iron  (ch.  17  :  16,  currus  fakati,  scythe-chariots)  which 
they  brought  with  them.  While  they  arc  encamped  at  the  lake 
or  sea  of  Merom,  Joshua  attacks  and  defeats  them.  The  city  of 
Hazor  alone  is  devoted  and  burnt ;  the  other  cities  are  seized  and 
occupied. 

Obs.  1.  —  A  voucher  from  the  Old  Testament  for  the  promise  in 
Mark  11 :  23,  24,  "  Whosoever  shall  say  unto  this  mountain,  Be  thou 
removed,  &c,"  is  furnished  by  Joshua's  bold  word  of  faith  with  its 
fulfilment.  It  was  his  prayer  that  the  light  of  day  might  be  pro- 
longed, and  the  darkness  of  night  be  retarded,  until  he  had  secured 
the  object  for  which  he  pursued  the  enemy :  he  obtained  the  answer 
which  he  sought,  by  the  miraculous  power  of  his  faith.  No  investi- 
gation respecting  the  natural  means  which  produced  this  super- 
natural effect,  can  furnish  valuable  results.  The  command  of  faith 
is  pronounced  in  the  sense  which  Joshua  assigns  to  the  words ;  the 
divine  answer  is  given  in  the  sense  in  which  God  understands  them. 
No  arguments  that  are  either  favorable  or  unfavorable  to  any  par- 
ticular system  of  astronomy  are  furnished  by  the  occurrence. 

Obs.  2.  —  The  Book  of  Jasher  (or,  of  the  Upright,  that  is,  Israel) 
was  a  collection  of  sacred  war-songs,  and  may  have,  possibly,  formed 
a  continuation,  in  a  certain  sense,  of  the  "  Book  of  the  Wars  of  the 
Lord"  (Numb.  21 :  14 ;  2  Sam.  1 :  18).  The  collection  was  probably 
commenced  in  the  wilderness,  and,  at  different  periods,  received 
additions. 

§  63.   The  Division  of  the  Land. — The  Death  of  Joshua. 

1.  Joshua,  ch.  13-22. — The  whole  land  was  conquered,  after 
the  war  had  continued  seven  years ;  nevertheless,  various  strong 
places  still  remained  in  the  hands  of  the  Canaanitcs,  and,  more- 
over, the  power  of  the  Philistines,  towards  the  south  on  the  coast 


156  REDEMPTION    AND    SALVATION. 

of  the  Mediterranean  Sea,  was  not  yet  broken.  But  the  task  in 
general  had  been  accomplished,  and  the  work  which  still  re- 
mained could  be  performed  by  the  individual  tribes.  Joshua  is 
accordingly  commissioned  to  divide  the  several  portions  of  the 
country  among  the  tribes  by  lot.  The  camp  is  removed  from 
Gilgal  to  Shiloh,  between  Bethel  and  Shechcm,  and  there  the 
tabernacle  was  also  set  up.  Reuben,  Gad  and  half  the  tribe  of 
Manasseh  return  to  the  region  which  Moses  had  already  assigned 
to  them  beyond  Jordan  on  the  cast ;  they  erect  an  altar  on  the 
borders  of  the  river,  not  for  sacrifices  and  a  worship  at  variance 
with  the  theocracy,  as  the  offended  tribes,  who  charged  them  with 
rebellion  against  the  Lord,  had  supposed;  but  for  the  purpose  of 
serving  as  a  sign  and  witness  that  the  Jordan  did  not  divide  them 
from  their  brethren  either  in  their  civil  or  their  religious  relation. 
2.  Joshua,  ch.  23,  24. — Joshua,  who  is  wearied  with  the 
labors  which  he  has  performed,  retires  from  public  life,  and 
establishes  himself  in  his  own  inheritance.  After  a  long  period 
of  peace  and  rest,  when  he  is  old  and  stricken  in  years,  he  calls 
for  the  elders  of  Israel,  and  assembles  all  the  tribes  at  Shechem. 
lie  once  more  reviews  the  wonderful  dealings  of  God,  and  exhorts 
the  people  to  serve  Jehovah  faithfully.  He  concludes  by  saying  : 
"  If  it  seem  evil  to  you  to  serve  the  Lord,  choose  you  this  day 
whom  ye  will  serve  .  .  .  but  as  for  me  and  my  house,  we 
will  serve  the  Lord."  And  the  people  answered  :  "  God  forbid 
that  we  should  forsake  the  Lord,  to  serve  other  gods  . 
we  also  will  serve  the  Lord;  for  he  is  our  God."  Then  Joshua 
made  a  covenant  with  the  people  that  day,  and  erected  a  stone  as 
a  witness  of  the  covenant.  He  dismissed  the  people,  and  soon 
afterwards  died,  when  he  was  a  hundred  and  ten  years  old. 

Obs.  I. — That  man  is  great  in  the  kingdom  of  God  who  is  con- 
scious that  he  himself  is  as  nothing ;  this  greatness  is  seen  in  Joshua. 
Among  the  heroes  of  Sacred  History,  his  uncommon  freedom  from 
self-will  assigns  the  pre-eminence  to  him.  He  is  characterized  by 
conscientious  fidelity  to  the  Law,  and  unclouded  theocratical  senti- 
ments. He  is  deliberate  and  prudent  when  he  acts  himself,  for  ho 
conducts  the  wars  of  the  Lord ;  but  he  becomes  prompt,  bold  and 
decided,  when  the  Lord  sends  him.  His  courage  is  humility,  his 
strength  is  faith,  his  wisdom  is  obedience  and  the  fear  of  th<»  Lord 


REDEMPTION    AND    SALVATION.  157 

He  has  a  gentle  spirit,  but  does  not  betray  weakness ;  the  evidence 
of  the  latter  is  furnished  by  his  strict  judgment  in  the  case  of  Achan, 
and  the  scrupulous  exactness  with  which  he  executes  the  Lord's  sen- 
tence respecting  the  Canaanites.  Such  a  union  of  gentleness  and 
rigor,  of  simplicity  and  prudence,  of  humility  and  grandeur  of  senti- 
ment, &c,  presents  evangelical  features.  —  This  peculiarity  of  his 
character,  combined  with  the  peculiarity  of  that  age  of  the  kingdom 
of  God  in  which  he  lived,  and  also  of  the  position  which  he  occupied, 
adapts  both  himself  and  the  work  which  he  performed  to  be  highly 
significant  types  of  the  future.  He  conducts  the  people  into  the  land 
of  promise  and  of  rest :  but  there  remains  a  better  rest  into  which 
his  archetype,  who  bears  the  same  name,  conducts  the  people  of  God 
(Heb.  4:  8,  9) ;  he  carries  on  the  wars,  and  executes  the  judgments 
of  the  Lord,  in  which  are  shadowed  the  victories  and  judgments  of 
Christ,  Ac. 

Obs.  2. — The  sentiments  which  govern  Joshua,  pervade  the  people 
in  general  in  his  day.  The  whole  history  of  the  chosen  people  pre- 
sents no  other  period  in  which  they  were  generally  animated  by  such 
zeal  in  the  cause  of  the  theocracy,  by  such  conscientious  fidelity  to 
the  Law,  by  such  vigorous  faith  and  sincere  fear  of  God  as  that 
generation  manifested.  It  was  the  period  of  first  love,  and,  in  this 
aspect,  may  be  compared  with  the  first  centuries  of  the  Christian 
Church. 

FOURTH    PERIOD. 

THE    AGE    OP    THE    JUDGES. 

§  64.   Characteristic  Features  of  this  Period. 

1.  All  the  circumstances  in  which  the  Israelites  were  now  placed, 
were  adapted  to  promote  their  welfare  and  happiness,  in  public 
and  in  private  life.  They  possessed  a  country  flowing  with  milk 
and  honey,  a  religion  which  enclosed  the  living  germ  of  the  sal- 
vation of  the  whole  world,  and  a  form  of  government  of  which 
Jehovah  himself  was  the  immediate  head,  and  of  which  the  faith 
of  the  people  was  the  soul.  The  sanctuary  in  Shiloh  was  the  cen- 
tral point  of  the  whole,  and  the  high-priest  was  the  mediator  be- 
tween the  people  and  their  invisible  king.  The  festivals,  which 
required  the  presence  of  the  people  before  the  sanctuary,  were 
intended  to  maintain  in  them  a  due  sense  of  their  religious  union, 
and  every  convocation  gavd  new  vigor  to  their  sense  of  the  civil 

14 


158  REDEMPTION    AND    SALVATION. 

ties  which  bound  them  together.  The  administration  of  justice 
was  assigned  to  the  elders.  In  all  important  cases,  Jehovah  him- 
self decided  through  the  Urim  and  Thummim  (§  46.  3) ;  in  sea- 
sons of  affliction,  he  called  or  admonished,  and  aided  or  chastised 
by  signs  and  wonders.  All  the  bright  prospects  and  the  bless- 
ings of  the  patriarchs  admitted,  in  these  circumstauccs,  of  a  noble 
development,  and  might  have  been  unfolded  in  power  and  splen- 
dor; and  the  germ  of  salvation,  in  undisturbed  repose,  might 
have,  as  it  was  designed,  expanded  with  freedom,  and  have  indi- 
cated a  vigorous  growth. 

2.  But  these  prospects  were  not  fully  realized  —  the  great  de- 
sign was  imperfectly  executed.  The  Lord  had  permitted  certain 
Canaanite  tribes  to  remain,  for  the  purpose  of  teaching  the  Israel- 
ites, amid  their  struggles,  to  obey  him,  and  of  chastising  them 
when  they  disobeyed  (Judges,  2  :  22  ;  3:1,  4).  Another  gene- 
ration arose,  which  knew  not  the  Lord,  nor  yet  the  works  which 
he  had  done  for  Israel  (Judges,  2  :  10).  In  place  of  executing 
the  divine  judgment  of  destruction,  and  utterly  expelling  the  re- 
maining Canaanites,  the  people  merely  put  them  to  tribute  (ch. 
1  :  I'M  ;  thus  they  were  as  thorns  in  the  sides  of  the  Israelites, 
and  their  gods  were  a  snare  unto  them  (2  :  3).  In  place  of 
shunning  the  degenerate  and  accursed  Canaanites,  the  people 
took  their  daughters  to  be  their  wives,  and  gave  their  daughters 
to  their  sons,  and  served  their  gods  (3  :  G).  They  exposed  them- 
selves to  all  the  allurements  of  the  Canaanite  religion  of  nature, 
and  after  they  had  once  departed  from  the  simplicity  of  faith 
and  of  unquestioning  obedience,  they  were  no  longer  able  to 
resist  its  snares.  But  God  did  not  abandon  his  people.  The 
Angel  of  the  Lord  immediately  appears  in  Bochim  {the  weepers), 
and  admonishes  and  rebukes  the  people  (2  :  1-5).  All  the  people 
weep,  it  is  true;  but  they  did  not  reform.  A  period  of  more  than 
three  hundred  years  now  commences,  in  which  alternations  con- 
tinually occur,  after  longer  or  shorter  intervals,  of  apostasy  and 
the  adoption  of  the  Canaanite  worship  of  nature,  of  chastisement 
immediately  inflicted  in  the  form  of  Canaanite  oppression,  of  re- 
pentance and  prayer  to  Jehovah,  and  of  deliverance  through 
judges  whom  the  Lord  raised  up  to  be  the  saviours  of  the  people 
(2  :  11-19). 


REDEMPTION    AND    SALVATION.  159 

Obs.  1.  —  The  religion  of  nature  is,  essentially,  the  deification  of 
nature.  It  did  not,  like  the  Mosaical  religion,  regard  the  Deity  as 
entirely  distinct  from  nature,  infinitely  exalted  above  it,  almighty, 
and  omnipresent  in  it,  and  employing  it  as  an  instrument,  but  as 
identically  the  same  as  the  hidden  (generating  or  creating,  preserving 
and  destroying)  power  of  nature.  In  the  Canaanite  worship  of  na- 
ture, Baal  (the  sun)  represented  the  male,  and  Ashtaroth  (Astartc) 
or  Baaltis  (the  moon)  the  female  principle  of  the  Deity ;  both  were 
worshipped  with  many  abominable  and  impure  rites.  The  Philis- 
tines worshipped  Dagon ;  the  Moabites,  who  worshipped  Moloch, 
specially  offered  human  sacrifices  to  their  idol ;  Baal-Peor  was  the 
god  of  the  Midianites,  whose  worship  consisted  in  lewd  orgies,  &c. 

Obs.  2.  —  The  office  of  the  Judges  {shophelim)  was  not  of  a  perma- 
nent character.  They  were  raised  up  by  the  Lord  in  cases  of  extra- 
ordinary affliction,  for  the  purpose  of  delivering  the  people,  and 
usually  retained,  even  after  their  task  had  been  performed,  a  judicial 
and  magistrate  power,  as  long  as  they  lived.  Their  position  and 
duties  were  allied  to  those  of  the  prophets  —  they  were  prophets  in 
action;  they,  consequently,  merely  resemble  in  name,  but  not  in 
other  respects,  the  Suffetes  of  the  Carthaginians,  and  the  Dikastai  of 
the.  Tyrians. 

3.  The  Book  of  Judges,  which  is  the  source  of  the  history  of 
this  period,  presents  an  uninterrupted  succession  of  narratives  of 
Israel's  apostasy,  chastisement  and  deliverance,  in  order  that  the 
grace  and  faithfulness  of  Jehovah  might  rise  iu  a  brighter  light, 
on  the  dark  ground  of  Israel's  repeated  unfaithfulness.  Still, 
this  circumstance  does  not  justify  the  conclusion  that  nothing  but 
apostasy,  idolatry  and  confusion,  prevailed  in  this  period.  Sea- 
sons of  repose  and  peace,  embracing  forty,  and  even  eighty  years, 
intervene  between  those  of  confusion,  which  the  record  docs  not 
purpose  to  describe  in  detail,  especially  as  the  peace  and  order 
which  characterized  them,  furnished  few  historical  materials.  No 
doubt  very  glorious  fruits  of  a  genuine  theocratical  state  of  feel- 
ing were  developed  and  matured  in  retirement,  during  these 
happy  intervals  of  rest;  one  example,  at  least,  is  furnished  by 
the  Scriptures  in  the  history  of  Ruth.  (§  66.  B.) 

Obs. — Tho  Book  of  Judges  is  proved,  by  a  comparison  of  ch.  1  : 
21,  with  2  Sam.  5  :  C,  7,  to  have  been  written  before  tho  age  of 
David.    Jewish  traditions  state  that  Samuel  was  the  author.     The 


160  REDEMPTION    AND    SALVATION. 

Chronology  of  the  age  of  the  Judges  is  not  unattended  with  difficul- 
ties. The  statement  in  Aets  13  :  20,  which  connects  a  period  of  450 
years  with  the  Judges,  cannot  furnish  a  solution,  as  it  is  expressed 
in  general  terms  ("about  the  space")  and  does  not  claim  a  chrono- 
logical character  ;  it  is  founded  simply  on  the  addition  of  all  the 
numbers  mentioned  in  the  book  of  Judges,  some  of  which,  however, 
synchronize  with  others,  and  are  to  be  deducted  from  this  total.  We 
find  one  express  and  clearly  fixed  chronological  point  in  1  Kings  G  : 
1,  according  to  which  480  years  intervene  between  the  departure  out 
of  Egypt,  and  the  building  of  the  temple,  in  the  fourth  year  of  Solo- 
mon's Teign  ;  after  the  necessary  deductions  have  been  made,  about 
320  years  remain  for  the  age  of  the  Judges.  The  chronological  data 
in  the  book  of  Judges  agree  with  this  result,  if  the  Ammonite  op- 
pression of  the  east-Jordanic  territory  (Jephthah,  Ibzan,  Elon,  Ab- 
don)  are  assumed  as  cotemporaneous  with  the  Philistine  oppression 
of  the  west-Jordanic  territory.  (Eli,  Samson,  Samuel.)  In  this  ease, 
Eli's  priesthood  preceded  the  term  of  Samson's  labors ;  the  first  ope- 
rations of  Samuel  (merely  prophetic  in  their  character),  belong  to 
Samson's  term,  and  it  was  only  after  the  death  of  the  latter,  that  ho 
assumed  the  ofliee  of  a  Judge.  (See  $  07,  &c.)  It  may,  indeed,  ap- 
pear a  singular  circumstance,  that  the  book  of  Judges  should  not 
refer  to  Eli  and  Samuel,  and  that  the  two  books  of  Samuel  should 
not  mention  Samson,  but  both  circumstances  are  readily  and  satis- 
factorily explained  by  the  difference  in  the  objects  for  which  these 
books  respectively  were  written.  The  books  of  Samuel  design  to  re- 
late the  history  of  David,  the  necessary  introduction  of  which  is  an 
account  of  Saul,  Samuel,  and  Eli,  the  events  of  whose  lives  are  in- 
terwoven with  those  which  belong  to  the  earlier  years  of  David's 
career;  and  here,  no  reference  whatever  to  Samson  was  required. 
The  book  of  Judges,  on  the  other  hand,  relates  nothing  concerning 
Eli,  because  he  was  not  a  Judge,  in  the  peculiar  sense  of  that  word, 
but  presided  over  public  affairs  merely  in  the  capacity  of  a  high- 
priest  ;  and  it  related  nothing  concerning  Samuel,  since  his  later 
acts,  when  he  officiated  as  a  Judge,  no  longer  belong  to  the  period 
of  Israel's  repeated  apostasy  from  Jehovah,  which  it  is  the  design 
of  this  book  to  describe. 

§  65.   Events   subsequent  to  the  Death  of  Joshua. —  The    First 

Judges. 

1.  Judges,  ch.  1.  —  After  the  death  of  Joshua,  the  Lord  ap- 
pointed the  tribe  of  Judah  to  be  the  leader  of  the  people  in  the 


REDEMPTION    AND    SALVATION.  161 

war  with  the  Canaanites.  They  proceed  first  against  Adoni- 
bezek,  king  of  Bezek,  whose  thumbs  and  great  toes  they  cut  off, 
even  as  he  confesses  that  he  had  done  unto  70  kings.  Judah 
takes  possession  of  the  mountains  which  bear  the  same  name. 
The  children  of  Benjamin  were  more  remiss;  they  conquered 
Beth-el,  and  destroyed  the  inhabitants,  but  could  hot  subdue  the 
Jebusites,  who  occupied  the  upper  city  of  Jerusalem  or  Mount 
Zion.  (§  74.  1,  §  75.)  The  other  tribes  did  not  drive  out  the 
inhabitants,  but  merely  put  them  temporarily  to  tribute. 

Obs.  —  Two  events  occurred  soon  after  the  death  of  Joshua,  and 
while  the  high-priest  Phinehas  survived  (ch.  20  :  28),  the  history  of 
which  forms  an  appendix  to  tho  Book  of  Judges,  and  which  is  given 
because  it  affords  important  aid  in  understanding  the  period  of  tran- 
sition, which  is  succeeded  by  the  dissoluteness  and  confusion  that 
characterize  the  age  of  the  Judges.  The  first  is  described  in  ch.  17 
and  18 ;  Micah  unlawfully  erects  a  sanctuary  in  his  own  house ;  it 
is  seized  by  certain  emigrating  Danitcs,  and  erected  in  Laish  or  Dan, 
in  the  northern  part  of  the  country.  Tho  second  is  described  in  ch. 
19-21 ;  the  inhabitants  of  Gibcah  in  Benjamin  commit  a  grievous 
trespass,  that  almost  occasioned  tho  extinction  of  the  whole  tribe, 
because  the  children  of  Benjamin  refused  to  surrender  the  criminals. 

2.  Judg.  ch.  3-5.  — Othniel,  tho  nephew  of  Caleb  (§  54.  1), 
was  the  first  judge.  He  delivered  the  Israelites  from  tho  oppres- 
sion of  Chushan-rishathaim,  king  of  Mesopotamia,  into  whoso 
hand  the  Lord  had  sold  them,  on  account  of  their  apostasy.  The 
repetition  of  the  sin  caused  them  to  serve  Eglon  the  king  of 
Moab;  to  him  Ehud  the  judge  brings  the  tribute  into  the 
summer-parlor,  while  he  also  bears  a  dagger.  "  I  have  a  mes- 
sage from  God  unto  thee,'*  he  says  to  the  king,  and  pierces  him 
with  the  weapon;  he  gathers  the  children  of  Israel,  and  tho 
defeat  of  Moab  was  so  complete  that  not  a  man  escaped.  This 
rigorous  act  was  succeeded  by  a  rest,  which  the  land  enjoyed 
during  eighty  years. — After  Ehud,  Shamgar  slew  600  Philistines 
with  an  ox-goad.  —  The  people  afterwards  suffered  during  twenty 
years  the  oppression  of  Jabin,  who  reigned  in  Hazor;  this  city 
had  been  destroyed  by  Joshua,  and  was  afterwards  rebuilt  by  the 
pagans.  Jabin  was  the  established  title  of  the  king.  The  pro- 
phetess Deborah  places  Barak  at  the  head  of  the  army,  and,  at 
14  ♦ 


162  REDEMPTION    AND    SALVATION. 

his  request,  accompanied  him  to  the  battle.  Siscra  is  the  leader 
of  the  army  of  the  enemy,  and  brings  900  scythe-chariots  with 
him.  His  powerful  army  is  totally  defeated,  and  he  himself  is 
put  to  death  in  the  tent  of  Jael,  where  he  had  sought  refuge. 
Deborah  sings  a  psalm  commemorating  the  victory,  and  the  land 
had  rest  forty  years. 

Obs. —  The  act  of  Jael,  who  smote  a  nail  into  the  temples  of  the 
sleeping  Siscra,  docs  not  claim  our  approbation  ;  still,  when  we  esti- 
mate the  character  of  the  act,  the  extenuating  circumstances  aro 
entitled  to  attention  —  the  times  in  which  she  lived,  her  ardent  and 
enthusiastic  devotion  to  the  cause  of  Israel,  the  general  and  glowing 
hatred  of  the  tyrannical  oppressor  of  the  people,  &c.  If  such  con- 
siderations aro  allowed  to  plead  in  favor  of  a  Charlotte  Corday, 
much  more  appropriately  do  they  vindicate  the  act  of  a  Jael.  —  The 
samo  remark  applies  to  tho  act  of  Ehud,  which,  according  to  our 
moral  principles,  was  an  assassination  worthy  of  reprobation  alone. 

§  GO.   A.  —  Gideon  and  Abimrlrch. 

1.  Judg.  ch.  6.  —  The  children  of  Israel  did  evil  again  in  the 
sight  of  the  Lord,  and  the  hand  of  Midian  oppressed  them  seven 
years  with  great  severity;  they  were  compelled  to  conceal  them- 
selves in  dens  and  caves  in  the  mountains,  in  order  to  escape  the 
predatory  and  bloody  incursions  of  their  enemies,  while  these 
ravaged  their  fields  and  carried  all  their  cattle  away.  Then  they 
cried  unto  the  Lord,  who  first  sent  a  prophet  commissioned  to 
deepen  their  penitential  feelings,  and  then  raised  up  for  them  a 
new  saviour,  in  the  person  of  Gideon.  The  Angel  of  the  Lord, 
sitting  under  an  oak  in  Ophrah,  in  the  mountains  of  Kphraim, 
salutes  him  as  he  is  threshing  wheat  by  his  father's  wine-press, 
and  says :  "  The  Lord  is  (be)  with  thee,  thou  mighty  man  of 
valour!"  Gideon  brings  an  offering  (§  45.  1,  Obs.),  and  fire 
out  of  the  rock  consumes  the  sacrifice.  In  obedience  to  the 
angel's  command,  he  destroys  Baal's  altar  and  grove,  and  thence 
obtains  the  name  of  Jerubbaal  (that  is,  Let  Baal  plead,  or,  avenge 
himself).  With  great  faith  and  boldness,  he  twice  asks  for  the 
most  complete  evidence  of  his  divine  mission,  and  twice  receives 
a  sign  in  a  fleece  of  wool. 

Obs. — A  symbolical  meaning  is  here,  as  in  every  miraculous  sign, 
contained  in  the  double  sign  in  the  fleece,  which  gives  an  assurance 


REDEMPTION    AND    SALVATION.  163 

to  Gideon  that  the  Lord  will  grant  him  power  and  success  in  the 
dangerous  enterprise  in  which  he  is  called  to  engage.  The  fleece  in 
the  midst  of  the  earth,  denotes  Israel  in  the  midst  of  the  heathen 
world  ;  the  dew  is  always  a  symbol  of  divine  kindness  and  grace  ;  it 
is  God  alone  who  both  forsakes  (dryness)  and  refreshes  (moisture) 
the  people  of  Israel.  The  previous  success  of  the  pagans  proceeded 
from  the  same  God  who  now  restores  to  his  repenting  people  the 
grace  which  he  had  withdrawn. 

2.»Judg.  ch.  7,  8. — Gideon  soon  collected  a  considerable  army, 
but  the  Lord  is  pleased  to  afford  help,  on  this  occasion,  not  by 
many,  but  by  few,  lest  Israel  should  say :  "  Mine  own  hand  hath 
saved  me."  Gideon,  accordingly,  dismisses  22,000  men,  who 
are  fearful  and  afraid ;  concerning  the  10,000  who  remained,  the 
Lord  again  said :  "  The  people  are  too  many."  He  selected  300 
men  at  the  brook,  who  took  up  water  in  their  hands  as  they 
drank,  without  regarding  their  strength  or  weakness,  their  cou- 
rage or  fear.  The  discouraged  Midianites  themselves  give  such 
an  interpretation  to  a  certain  dream  concerning  a  cake  of  barley- 
bread  which  rolled  onward  and  overthrew  a  tent,  that  it  applies 
to  Gideon,  who  had  approached  the  camp  of  the  enemy,  and 
heard  the  conversation.  The  gleaming  of  Gideon's  torches,  the 
notes  of  his  trumpets,  the  crashing  of  the  pitchers,  and  the  war- 
cry  :  "  The  sword  of  the  Lord  and  of  Gideon,"  produce  the 
wildest  confusion  in  the  enemy's  camp,  and  each  Midianite  directs 
his  sword  against  his  neighbor.  Gideon  performs  the  duties  of 
a  judge  forty  years,  rejects,  with  genuine  thcocratical  sentiments, 
the  oner  of  the  crown  and  of  the  right  to  transmit  it  to  his 
descendants,  and  says  :  u  I  will  not  rule  over  you,  neither  shall 
my  son  rule  over  you ;  the  Lord  shall  rule  over  you." 

Obs.  —  It  is  characteristic  of  the  age  of  the  Judges,  that  this 
genuine  theocratical  act  of  Gideon,  is  followed  by  one  of  a  decidedly 
unthcocratical  character,  which  the  same  heroic  believer  commits. 
He  introduces  at  Ophrah  an  unlawful  and  forbidden  mode  of  wor- 
ship, in  opposition  to  that  which  was  offered  at  the  tabernacle  in 
Shiloh  (2  45.  1,  Obs.)  ;  this  act  not  only  became  a  snare  to  his  own 
house,  but  also  turned  the  hearts  of  the  Israelites  from  the  appointed 
sanctuary  and  the  true  worship. 

3.  Jndg.  ch.  9.  —  Abimelech,  the  son  of  Gideon  and  a  concu- 
bine who  came  from  Shechcm,  is  made  king  by  the  men  of  that 


164  REDEMPTION    AND    SALVATION. 

city,  after  his  father's  death.  lie  immediately  slew  all  his  bre- 
thren, with  the  exception  of  Jotham,  the  youngest  son  of  Gideon. 
The  latter  addresses  the  men  of  Shechem,  from  the  top  of  Mount 
Gerizim,  and  relates  a  parable  :  after  the  olive-tree,  the  fig-tree 
and  the  vine,  had  successively  refused  the  crown,  the  trees  made 
the  bramble  their  king,  to  their  own  destruction ;  thus,  too, 
Abimelech  and  the  people  of  Shechem  are  devoted  by.  Jotham  to 
reciprocal  destruction.  A  civil  war  commences  after  the  expira- 
tion of  three  years,  in  which  nearly  all  the  people  of  Shechem 
are  destroyed  by  Abimelech,  and  he  himself  is  ultimately  killed 
by  a  piece  of  a  millstone  which  a  woman  cast  from  a  tower  upon 
his  head. 

§  66.  B.  —  The  History  of  Ruth. 

A  certain  man  of  Bethlehem,  named  Elimelech,  together  with 
his  wife  Naomi  and  his  two  sons,  went  to  the  country  of  Moab, 
in  consequence  of  a  famine  which  prevailed  in  Israel ;  it  had, 
very  probably,  been  occasioned  by  the  predatory  incursions  of  the 
Midianitcs,  to  which  Gideon  had  put  an  cud.  The  two  sons 
married  Orpah  and  Ruth,  two  of  the  women  of  Moab.  The 
father  died  ;  his  two  sons  also  died,  without  leaving  children. 
Naomi  returns  to  her  own  country,  and  the  two  widowed  daugh- 
ters-in-law propose  to  accompany  her;  Orpah  submits  to  her  de- 
cision, and  remains  behind.  But  the  noble  heart  of  Ruth  is 
controlled  by  an  irrepressible  desire  to  obtain  communion  with  the 
people  of  Jehovah.  On  their  arrival  in  Bethlehem,  Ruth  begins 
to  glean  in  the  field  after  the  reapers,  for  the  purpose  of  obtaining 
food  for  Naomi  and  herself,  and  receives  kind  treatment  in  the 
field  of  Boaz.  In  this  event,  Naomi  sees  the  finger  of  God,  for 
Boaz  was  one  of  the  nearest  kinsmen,  and  was  accordingly  subject 
to  the  law  concerning  Levirate  marriages.  As  soon  as  he  is  made 
acquainted  with  all  the  circumstances  of  the  case,  he  readily  com- 
plies with  his  obligations,  and  Ruth  ultimately  becomes  the  great- 
grandmother  of  king  David. 

Ons.  1.  —  The  Book  of  Ruth,  which  contains  this  very  beautiful 
narrative  was  written  after  the  days  of  David  ;  the  author's  name  is 
uuknown.     As  the  books  of  Samuel  contained  no  special  record  in 


REDEMPTION    AND    SALVATION.  165 

reference  to  the  ancestors  of  the  house  of  David,  the  author  prepared 
this  book  for  the  purpose  of  supplying  the  deficiency.  The  chief 
significance  of  the  book,  however,  arises  from  the  circumstance  that 
David's  great-grandmother  is  also  an  ancestress  of  Christ.  It  is  also 
a  very  significant  fact  that  the  heroine  of  the  book  is  a  heathen  wo- 
man ;  she  is,  indeed,  the  third  heathen  woman  in  the  genealogy  of 
David  and  Christ,  being  preceded  by  the  Canaanitess  Tamar  (Gen. 
ch.  38),  and  the  Canaanitess  Rahab.  ($  60.  2.)  She  is  the  most  noble 
of  all  —  a  consecrated  blossom  of  paganism,  turning,  with  a  longing 
desire,  to  the  light  and  salvation  of  Israel.  The  fact  that  these  three 
females  are  brought  forward  and  ingrafted  on  the  chosen  line  or 
family,  conveys  a  very  expressive  lesson  to  the  Israelites,  lowers  their 
national  pride,  and  bears  testimony  (by  being  both  a  fulfilment  and 
a  type),  to  all  that  bad  been  promised  to  Abraham  respecting  his 
seed.  (J  24.  1,  Obs.  2.)  Of  those  who  are  blessed  in  the  seed  of 
Abraham,  Naomi  represents  the  people  of  God  who  are  to  proceed 
from  the  ancient  people  of  the  covenant,  and  Ruth  represents  those 
proceeding  from  the  heathen  world. 

Obs.  2.  —  For  the  law  of  Levirate  marriages  (levir,  that  is,  brother- 
in-law),  see  Deut.  25  :  5-10.  When  an  Israelite  died  without  leaving 
children,  the  nearest  kinsman  married  the  surviving  widow,  and  the 
first-born  son  of  this  marriage  was  regarded  as  the  son  of  the  de- 
ceased, and,  as  such,  his  name  was  inserted  in  the  genealogy. 

§  67.  Jephthah. 

1.  Judg.  ch.  10. — The  people  again  served  Baalim  and  Ash- 
taroth,  and  the  anger  of  the  Lord  sold  those  who  dwelt  in  the 
western  portion  of  the  land  into  the  hands  of  the  Philistines, 
and  those  in  the  eastern  portion,  into  the  hands  of  the  Ammo- 
nites; these  oppressed  Israel  on  the  other  side  of  the  Jordan, 
eighteen  years.  The  people  cry  unto  the  Lord ;  he  directs  them 
to  apply  for  help  to  the  strange  gods  which  they  had  served. 
But  they  humble  themselves  before  the  Lord,  and  he  has  com- 
passion on  them  again.  The  children  of  Israel  encamp  in 
Mizpah,  opposite  to  the  enemy,  but  they  have  not  yet  found  a 
leader. 

2.  It  is  Jephthah,  the  son  of  a  strange  woman,  whom  the  Lord 
appoints  to  be  the  saviour  of  the  people.  After  having  been  ex- 
pelled from  his  father's  house,  he  had  dwelt  in  the  land  of  Tob, 


1G6  REDEMPTION    AND    SALVATION. 

a  region  in  the  east-Jordanic  territory,  the  boundaries  of  which 
are  not  distinctly  known.  Here  he  collected  a  small  body  of  men, 
and  occasionally  conducted  hostile  expeditious  against  the  Ammo- 
nites. Messengers  are  now  sent  to  him,  who  solicit  him  to  ac- 
cept the  office  of  captain  or  leader  of  the  host.  His  efforts  to 
secure  a  peaceful  issue  of  the  controversy  with  the  king  of  the 
Ammonites,  are  made  in  vain.  The  latter  arc  entirely  defeated, 
but  Jephthah's  vow  robs  him  of  his  only  daughter.  The  suc- 
cessful termination  of  the  contest  awakens  the  envy  of  the  proud 
tribe  of  Ephraim.  As  they  had  not  been  requested  by  Jcphthah 
to  assist  him,  they  invade  the  eastern  territory,  but  are  defeated, 
and,  as  no  one  was  permitted  to  pass  over  the  Jordan  who  could 
not  pronounce  the  word  "  Shibboleth"  (signifying  both  an  ear  of 
corn  and  a  streamy  and  pronounced  Sibboleth  by  the  Ephraunitcs), 
all  the  men  of  Ephraim  were  detected  and  slain.  Jephthah 
judged  Israel  six  years  only.  After  him  Ibxan  was  judge  in  the 
east-dordanie  territory  seven  years,  Elon  ten  years,  and  Abdon 
eight  years. 

Ous. —  Jephthah  had  vowed  that  if  ho  should  be  successful  in  his 
contest  with  the  Ammonites,  "  whatsoever  came  forth  of  the  doors 
of  his  house  to  meet  him  should  surely  be  the  Lord's,  and  that  ho 
would  offer  it  up  for  a  burnt-offering."  It  was  his  only  child  who 
mot  him!  It  is  true  that  a  mode  of  interpreting  this  vow  and  its 
fulfilment  has  been  proposed,  according  to  whieh  Jephthah's  daugh- 
ter was  not  offered  as  a  sacrifice,  but  devoted  to  a  life  of  celibacy, 
and  consecrated  to  the  service  of  the  tabernacle  ;  and  the  confirma- 
tion of  this  view  has  been  sought  in  the  institution  of  an  order  of 
females  who  served  before  the  tabernacle  (Exod.  38:  s:  1  Sam.  2: 
22  :  Luke  2:  37).  Luther  already  remarked  :  "Some  maintain  that 
she  was  not  sacrificed,  but  the  text  is  too  clear  to  admit  of  this  inter- 
pretation." But  stronger  evidence  of  her  sacrifice  than  even  the  un- 
ambiguous words  of  the  vow  afford,  is  found  in  the  distress  of  the 
father,  in  the  magnanimous  resignation  of  the  daughter,  in  the 
annual  commemoration  and  lamentation  of  the  daughters  of  Israel, 
and,  particularly,  in  the  narrative  of  the  historian  himself,  who  is 
not  able  to  describe  clearly  and  distinctly  the  terrible  scene  on  which 
be  gazes  both  with  admiration  and  with  abhorrence.  The  Law  un- 
doubtedly prohibited  human  sacrifices  as  the  extreme  of  all  heathen 
abominations  (Lev.  18  :  21 ;  Deut.  12  :  31,  &c.).  But  the  age  of  the 
Judges  had  descended  to  a  point  far  below  the  lofty  position  occu- 


REDEMPTION    AND    SALVATION.  167 

pied  by  the  Law.  Even  in  the  most  eminent  men  of  that  age,  as  in 
Gideon  (g  66.  A.  2,  Obs.),  the  theocratico-legal  sense  or  conscious- 
ness is  often  clouded,  or  even  disappears  entirely ;  and  it  is  by  no 
means  an  inexplicable  circumstance  that  in  this  point  Jephthah's 
decided  but  rude  character  still  remains  ensnared  and  fettered  by 
the  gloomy  influence  of  that  horrible  superstition.  (See  $  29.  2.  Obs.) 

§  68.  Eli,  the  High- Priest. 

1.  Judges,  ch.  13;  1  Sam.  cb.  1-3.  —  At  the  time  of  the  in- 
vasion of  the  Ammonites,  which  resulted  in  the  conquest  of  the 
east-Jordanic  territory,  the  Philistines  conquered  the  west-Jor- 
danic  territory  (and  retained  possession  of  it  forty  years).  Eli 
was  the  high-priest  at  this  time  :  he  was  governed  by  good  inten- 
tions, but  was  a  weak  man,  not  fitted  either  for  the  religious  or 
the  political  task  which  the  necessities  of  the  times  imposed  upon 
him.  But  the  Lord  provided  for  the  people  in  both  respects. 
At  the  beginning  of  the  Philistine  oppression,  two  children  were 
born,  who  were  both  dedicated  to  the  Nazareate  (§  52.  A.  Obs.), 
and  both  were  appointed  to  restore,  in  different  modes,  the  fallen 
children  of  Israel.  The  angel  of  the  Lord  announced  to  the  wife 
of  Manoah  the  Danite,  who  was  barren,  that  she  should  bear  a 
,  son  (named  Samson)  who  should  be  a  Nazarite  from  his  birth, 
and  who  should  begin  to  deliver  Israel  out  of  the  hand  of 
the  Philistines.  Soon  after,  Hannah  (the  wife  of  Elkanah,  a 
Levite  of  mount  Ephraini),  who  was  also  barren,  obtains  a 
son  from  the  Lord,  in  answer  to  her  prayers,  whom  she  names 
Samuel  (that  is,  asked  of  God,  or,  heard  of  God),  and  dedicates 
as  a  Nazarite  to  the  service  of  the  tabernacle.  —  In  the  mean  time 
Hophni  and  Phinehas,  the  wicked  sons  of  Eli,  commit  abomina- 
tions even  before  the  holy  place,  and  their  weak  father  does  not 
restrain  them.  Then  the  Lord  appears  by  night  to  Samuel,  who 
ministers  before  the  tabernacle ;  Samuel  does  not  yet  know  the 
Lord,  but  he  follows  the  directions  of  Eli,  and  answers :  "  Speak, 
Lord ;  for  thy  servant  hearetb."  The  Lord  informs  him  of  the  ap- 
proaching ruin  of  Eli  and  of  his  whole  house ;  but  Eli  says :  "  It 
is  the  Lord ;  let  him  do  what  seemeth  him  good/' 

Obs. —  The   Levitieal  descent  of  Samuel  is  ascertained  from  1 
Chron.  6  :  20-28,  and  33  :  38  ;  it  is  not  inconsistent  with  this  state- 


168  REDEMPTION    AND    SALVATION. 

ment  that  his  father  is  called  an  Ephraimite:  he  was  one  of  those 
Levites  to  whom  cities  were  assigned  in  the  portion  of  the  tribe  of 
Ephraim  (Joshua,  21  :  20).  An  analogous  case  occurs  in  Judges, 
17:7. 

2.  1  Sam.  ch.  4-6.  —  The  Israelites  make  an  attempt  to  re- 
lease themselves  from  the  yoke  of  the  Philistines,  and  carry  the 
ark  of  the  covenant  with  them  into  battle,  supposing  that  its  pre- 
sence will  give  them  the  victory.  It  falls  into  the  hands  of  the 
Philistines,  who  place  it  in  the  temple  of  their  idol  Dagon.  The 
idol  is  twice  found  prostrate  on  the  ground,  and  the  Philistines 
themselves  are  visited  with  painful  plagues,  which  destroy  many 
of  them.  Two  milch-kine  conduct  the  ark  and  certain  golden 
offerings  to  Bcth-shemcsh,  a  city  on  the  borders  of  the  tribe  of 
Judah,  where  the  kine  are  offered  as  a  burnt-offering,  and  the 
Levites  take  possession  of  the  ark.  Seventy*  prying  and  over- 
curious  men  of  Jk'th-shemesh,  who  look  into  the  ark  of  the  Lord, 
suffer  death  (Numb.  4  :  20).  The  ark  is  then  taken  to  Kirjath- 
jearim,  which  also  belongs  to  the  tribe  of  Judah.  —  The  sons  of 
Kli  had  perished  in  the  battle ;  when  the  tidings  reach  him  that 
the  ark  is  taken,  he  falls  from  his  seat,  and  his  neck  is  broken. 
These  events  occurred  about  the  twentieth  year  of  the  Philistine 
oppression.  —  Samuel  grew,  and  the  Lord  was  with  him,  and  all 
Israel  knew  that  he  was  established  to  be  a  prophet  of  the  Lord 
(ch.  3  :  10-21). 

Ons. — The  ark  of  the  covenant  was  not  restored  to  the  Tabernacle. 
David  afterwards  caused  a  tent  to  be  constructed  for  it  on  Mount 
Zion,  in  which  it  was  deposited.  (2  74.)  At  a  later  period,  Solomon 
placed  it  in  the  temple  which  he  built.  (§  81.)  —  The  Tabernacle, 
with  the  altar  of  burnt-offering  and  all  the  vessels  belonging  to  it, 
remained  in  Shiloh.  We  afterwards  find  them  in  Gibeon  (1  Kings 
3  :  4 ;  1  Chron.  1G  :  39 ;  21  :  20),  but  we  are  not  informed  of  the 
time  and  of  the  purpose  of  the  removal.  After  Solomon  had  com- 
pleted the  building  of  the  temple,  the  tabernacle,  with  its  vessels  and 
furniture,  was  deposited  within  its  precincts.  (1  Kings  8  :  4.  See 
I  71,  Ops.  2.) 

*  According  to  the  received  text,  the  number  consists  of  "  seventy  men, 
fifty  thousand  men."  This  uncommon  expression,  and  the  fact  that  the 
words  "fifty  thousand  men"  are  wanting  in  some  manuscripts,  alike  in- 
dicate that  these  latter  words  are  erroneously  inserted  in  the  text 


REDEMPTION    AND    SALVATION.  169 


§  G9.   Samson. 

1.  Judg.  ch.  14,  15.  —  The  oppression  of  the  Philistines  had 
not  fully  produced  the  intended  effect,  and  is,  therefore,  con- 
tinued, even  after  the  restoration  of  the  ark  of  the  covenant.  It 
had,  nevertheless,  made  an  impression  on  the  people,  and  the 
previous  indication  of  Jehovah's  grace  is  accordingly  soon  fol- 
lowed by  a  second,  in  the  appearance  of  a  new  judge;  Samson, 
the  Danite,  had  been  appointed,  even  before  his  birth,  to  begin 
the  deliverance  of  Israel  out  of  the  hand  of  the  Philistines.  — 
The  Spirit  of  the  Lord  began  to  move  him  to  engage  in  the  work 
which  he  was  called  to  perform ;  but  the  place  and  the  mode  of 
beginning  were  not  yet  apparent.  It  occurred  that  he  saw  one 
of  the  daughters  of  the  Philistines,  whom  he  desired  to  obtain 
as  his  wife;  it  was  of  the  Lord  that  he  sought  an  occasion 
against  the  Philistines.  His  wife  reveals  to  her  people  the  solu- 
tion of  his  riddle  (meat  out  of  the  eater,  sweetness  out  of  the 
strong) ;  he  thence  takes  occasion  to  slay  thirty  Philistines,  for 
the  sake  of  obtaining  their  garments.  His  wife  is  given  to 
another  man ;  this  circumstance  induces  him  to  send  300  jackals, 
with  fire-brands  attached  to  them,  into  the  standing  corn  of  the 
Philistines,  and  to  destroy  all  of  the  enemy  whom  he  could  find. 
He  afterwards  dwells  in  the  rock  Etam,  in  the  mountains  of 
Judah,  but  freely  permits  the  men  of  Judah  to  bind  him,  and 
deliver  him  to  the  Philistines.  The  rejoicing  of  the  latter  is 
premature;  the  Spirit  of  the  Lord  comes  mightily  upon  him;  he 
breaks  the  cords  upon  his  arms,  as  if  they  were  flax  burnt  with 
fire,  seizes  the  jaw-bone  of  an  ass  which  had  recently  been  cast 
away  in  that  spot,  and  slays  a  thousand  men  with  it.  He  calls 
the  place  Bamath-lehi,  (that  is,  the  casting  away  of  the  jaw-bone,*) 
and  when  he  is  sore  athirst,  God  cleaves  a  hollow  place  in  Lehi 
(translated,  "  in  the  jaw"),  and  water  comes  forth. 

Obs.  1. — It  was  undoubtedly  untheocratic,  and  contrary  to  the  law 
(Deut.  7  :  3,  4;  21  :  12,  13),  that  Samson,  ensnared  by  the  lust  of 
the  eyes,  did  not  resign  the  Philistine  woman  ;  it  was,  nevertheless, 
of  the  Lord,  that  this  error  furnished  an  opportunity  to  Sdmson  for 
engaging  in  his  appointed  work. 
15 


170  REDEMPTION    AND    SALVATION. 

Obs.  2.  —  The  occurrences  which  took  place,  -when  Samson  visited 
Timnath,  the  residence  of  the  woman  (the  lion,  and  the  honey  after- 
wards found  in  the  carcass),  were  highly  significant,  and  adapted  to 
instruct  both  him  and  his  people.  He  seems  himself  to  be  aware,  in 
some  degree,  of  their  importance,  as  he  introduces  them  in  his  riddle. 
The  lion,  namely,  is  an  image  of  the  kingdoms  of  the  world  which 
are  hostile  to  the  kingdom  of  God ;  the  attack,  the  struggle,  and  the 
victory  thus  acquire  a  symbolical  meaning. — The  riddle  also  includes 
a  truth  of  great  importance,  the  evidence  of  which  is  furnished  in 
manifold  ways  by  the  history  of  the  world,  and  which  admits  of  an 
appropriate  application  even  to  our  times.  The  attack  of  the  lion 
was  an  image  of  the  Philistine  invasion  ;  the  eater  furnished  Israel 
with  meat  and  sweetness,  the  destroyer  brought  salvation  and  bless- 
ings with  him  ;  for  the  yoke  of  the  Philistines  was  a  chastisement, 
designed  to  lead  the  people  to  repentance,  and  terminate  in  their 
renewed  acceptableness  before  God. 

2.  Judg.  ch.  16.  —  In  Gaza,  Samson  enters  the  house  of  an 
abandoned  female ;  the  inhabitants  close  the  gates  of  the  city, 
for  the  purpose  of  taking  him.  But  he  seizes  the  doors  of  the 
gate,  with  the  posts  and  bar,  places  the  whole  on  his  shoulders, 
and  carries  all  to  the  top  of  a  hill  before  Hebron. — He  is  a  third 
time  ensnared  by  a  Philistine  woman ;  Delilah,  who  resides  in 
the  valley  of  Sorek,  receives  a  bribe  from  the  Philistine  princes, 
amounting  to  1100  pieces  of  silver,  and  employs  all  the  arts  of  a 
wanton  in  her  efforts  to  induce  him  to  disclose  the  secret  of  his 
great  strength.  lie  deceives  the  treacherous  woman  thrice ;  she 
makes  a  fourth  attempt,  presses  him  continually  with  her  words, 
and  vexes  his  soul  unto  death ;  he  yields,  and  tells  her  all  his 
heart.  She  cuts  off  the  seven  Nazaritic  locks  of  his  head,  and 
now  his  strength  departs,  for  his  Nazaritic  vow,  of  which  the 
uncut  hair  of  the  head  was  the  sign  and  surety  (§  52.  A,  Obs.), 
is  violated.  The  Philistines  put  out  his  eyes,  which  had  tempted 
him  to  commit  untheocratic  and  sinful  deeds,  bind  him  with 
fetters  of  brass,  and  compel  him  to  grind  in  the  prison.  The 
hair  of  his  head  grows  again,  and,  as  he  now  acknowledges  and 
repents  of  his  sinful  course,  the  power  which  God  gave,  returns 
with  the  outward  sign  of  the  vow.  He  is  required  to  amuse  the 
Philistines  who  are  assembled  to  observe  a  festival  of  their  idol 
Dagon ;  with  each  of  his  hands  he  seizes  one  of  the  two  middle 


REDEMPTION    AND    SALVATION.  171 

pillars  supporting  the  edifice  in  which  all  were  gathered  together, 
bows  himself  with  great  power,  and  is  buried  under  the  ruins  of 
the  fallen  building,  together  with  all  the  people  and  the  princes 
of  the  Philistines ;  the  work  which  he  had  imperfectly  performed 
while  he  lived,  he  completed  when  he  died. 

Obs.  —  Samson  was  able  only  to  "  begin  to  deliver  Israel  out  of 
the  hand  of  the  Philistines"  (13  :  5) ;  the  source  of  this  incomplete- 
ness of  his  work,  unquestionably,  lay  in  himself.  His  acts  were 
dictated  by  caprice  and  the  impulse  of  the  moment;  he  frittered  away 
the  lofty  powers  which  had  been  deposited  in  him  by  the  Lord ;  the 
lust  of  the  eyes  caused  him  to  forget  the  divine  call  which  he  had 
received.  Still,  these  incomplete  results  may  be  ascribed,  perhaps 
even  more  justly,  to  the  defects  in  the  character  of  his  people  and 
his  age.  The  people  always  permit  him  to  stand  unaided  and  alone; 
their  pusillanimous  spirit  even  surrenders  him  to  the  enemy.  That 
age  had  passed  away  already,  in  which  one  man,  when  moved  by  the 
Spirit  of  God,  could  become  tho  saviour  of  the  whole  people ;  even 
a  Gideon  or  a  Jephthah,  could  not  have  accomplished  much  more,  in 
Samson's  position,  than  he  performed.  The  work  which  Samson 
began,  could  not  be  completed,  until  Samuel  had  instituted  a  reforma- 
tion by  which  the  spirit  of  the  people  was  renewed  in  God,  and  until 
David  appeared. 


FIFTII  PERIOD. 

FROM    8AMUEL    TO    THE    BUILDING    OF    THE    TEMPLE  AND   THE 
DIVISION   OF   THE   KINGDOM. 

§  70.  Characteristic  Features  of  this  Period. 

1.  While  tho  age  of  Eli  and  Samson  is  passing  away,  a  new 
period,  commencing  with  Samuel,  approaches,  during  which  the 
theocratical  state  is  destined  to  attain  to  the  highest  degree  of 
prosperity.  The  gifts  which  God  had  bestowed  on  his  people 
through  Moses  and  Joshua  —  a  country,  independence,  supreme 
political  power  vested  in  the  people,  laws  and  a  religion  —  had 
nevertheless,  through  the  fault  of  the  people,  not  led  to  that  com- 
plete development  of  the  Theocracy,  which  they  were  fitted  and 
designed  to  produce.  (§  64.)    That  development  had  been  hith- 


172  REDEMPTION    AND    SALVATION. 

erto  sustained  by  the  people  in  their  civil  capacity,  and  by  the 
priesthood ;  both  were  found  to  be  no  longer  suited  as  its  vehicles, 
and  hence,  two  new  influences  now  appear,  represented  by  the 
institution  or  order  of  the  Prophets,  and  by  the  Royal  dignity. 
The  word  X)f  the  Lord  was  precious  (rare)  in  those  days ;  there 
was  no  open  vision.  (1  Sam.  3  :  1.)  Prophecy,  which  had  pre- 
viously influenced  the  development  of  the  kingdom  of  God  in 
isolated  cases  only,  henceforth  appears  as  a  leaven  permanently 
operating  in  the  state ;  of  this  change  Samuel  was  the  author. 
The  class  of  men  appropriately  termed  Prophets,  and  the  pro- 
phetic office  itself,  which  now  acquired  a  permanent  character, 
originated  in  the  schools  of  the  prophets  which  he  established. 
But  prophecy  is  the  mouth  of  God  (Exod.  4  :  15,  16) — it  is  the 
conscience  of  the  state.  It  teaches  all  to  understand  the  true 
character,  position  and  purposes  of  the  present  time,  by  references 
to  the  past  and  the  future. 

Obs.  —  The  u  schools  of  the  prophets,"  which  were  placed  under 
the  direction  of  experienced  and  approved  prophets,  afforded  to 
younger  men  an  opportunity  of  becoming  qualified  to  perform  the 
duties  of  the  prophetic  calling.  The  selection  and  the  admission  of 
individuals  who  were  suited  for  the  prophetic  office  by  their  personal 
character,  and  who  had  a  divine  call,  undoubtedly  depended  on  the 
prophetic  judgment  of  those  who  presided  over  these  institutions. 
As  prophecy  was  a  gift  and  not  an  art,  the  instructions  which  were 
imparted,  probably  referred  merely  to  the  study  of  the  law,  and  were 
intended  to  awaken  and  cultivate  theocratical  sentiments,  as  well  as 
promote  a  growth  in  spiritual  life,  for  herein  a  suitable  preparation 
for  the  prophetic  office  necessarily  consisted.  There  are  also  indica- 
tions found  which  authorize  us  to  conclude  that  the  revival  of  sacred 
poetry,  as  an  art,  and  that  theocratico-historical  composition  also, 
are  to  be  ascribed  to  these  religious  communities  as  their  source. 
Such  schools  existed  in  Ramah,  Jericho,  Beth-el,  and  Gilgal.  (1  Sam. 
19  :  18 ;  2  Kings  2  :  3,  5 ;  4  :  38.)  Those  who  frequented  them, 
had,  usually,  reached  the  age  of  manhood  already,  and  in  some  cases, 
were  married  men.  They  lived  together  in  a  society  or  community, 
which  often  embraced  a  large  number  of  members,  and  were  occa- 
sionally employed  as  prophetic  messengers  by  their  teachers. 
(2  Kings  9  :  1.)  However,  the  prophets  were  not  invariably  trained 
in  these  schools ;  several  are  named  who  were  taken  at  once  from 
civil  life  and  invested  with  the  prophetic  office.   (1  Kings  19  :  19; 


REDEMPTION    AND    SALVATION.  173 

Amos  7  :  14.)  The  company  of  the  disciples  of  John  the  Baptist, 
and  also  the  company  of  the  Saviour's  disciples,  have  perhaps  an 
analogy,  in  some  respects,  to  the  ancient  schools  of  the  prophets. 

2.  Besides  prophecy,  a  new  element  also  appears  in  the  Royal 
dignity  which  was  introduced,  and  which  furnished  the  state  with 
a  visible  point  of  union  and  a  head.  It  is  true  that  a  kingly 
government  was  established  through  the  wilful  and  untheocratio 
self-determination  of  the  people ;  nevertheless,  Jehovah,  the  in- 
visible King,  had  already  designed  to  establish  it,  although  under 
other  circumstances  (§  72.  2,  Obs.)  ;  he  permitted  its  introduc- 
tion at  the  present  time,  because  the  prophetic  office,  which  was 
already  firmly  established,  and  armed  with  the  sword  of  the 
Spirit  (which  is  the  word  of  God,  Eph.  6  :  17),  formed  a  power 
distinct  from  the  royal  power,  and  could  exercise  a  supervision 
over  the  latter,  affording  admonitions  to  it,  and  rebuking  its 
abuses. — The  Old  Testament  economy  attained  its  loftiest  eleva- 
tion, externally,  through  David's  conquests,  and  internally, 
through  the  building  of  Solomon's  temple.  The  great  Messianic 
hope  depends  on  the  house  of  David  (§  76.  1),  and  is  placed  in  a 
still  clearer  light  by  the  introduction  of  the  royal  dignity  j  for 
David's  power  and  victories,  and  Solomon's  peaceful  and  glorious 
reign,  may  be  applied  as  types  of  the  Messianic  kingdom,  while 
the  Old  Testament  worship  reached  its  highest  and  most  splendid 
development  in  the  building  of  Solomon's  temple. 

Obs.  1. —  The  state  or  political  organization  reaches  its  highest 
development,  when  royalty  is  introduced.  The  King  of  Israel  is 
not,  however,  intended  to  be  an  autocratic  but  a  theocratic  king ; 
the  prophet  and  the  priest,  in  their  official  capacity,  did  not 
occupy  a  subordinate,  but  a  co-ordinate  rank.  As  men  and  as  citi- 
zens, they  were  under  an  obligation,  like  all  other  subjects,  to  obey 
the  king;  but  with  respect  to  their  prophetic  and  priestly  offices, 
they  were  dependent  on  God  alone,  and  by  no  means  on  the  king. 

Obs.  2. — The  sources  whence  the  materials  of  the  history  of  this 
period,  and  also  of  the  next,  are  derived,  are  the  following :  1.  Tlit 
two  Books  of  Samuel. —  These  commence  with  the  history  of  Eli  and 
Samuel,  and  extend  to  the  last  days  of  David.  The  author's  name  is 
not  known  with  certainty ;  he  was,  however,  very  probably,  a  cotem- 
porary  of  David,  and  composed  them  soon  after  the  death  of  the  latter. 
16  * 


174  REDEMPTION    AND    SALVATION. 

2.  The  two  Books  of  the  Kings. — They  extend  from  the  beginning  of 
Solomon's  reign  to  the  Babylonian  captivity.  The  history  of  the 
two  kingdoms,  after  the  division  is  related  in  the  synchronal  mode. 
Jewish  traditions  indicate  Jeremiah  as  the  author. —  3.  The  two 
Books  of  the  Chronicles  (Paralipomena). — They  begin  with  genea- 
logical tables  which  ascend  to  the  patriarchs ;  these  are  succeeded 
by  the  history  of  David,  Solomon,  and  the  kingdom  of  Judah ;  they 
close  with  the  edict  of  Cyrus  permitting  the  captives  to  return  to  their 
country.  They  omit  the  history  of  Saul  and  of  the  kingdom  of  the 
Ten  tribes,  and  the  author  dwells  with  special  interest  on  the  re- 
ligious condition  of  the  people  and  the  worship  of  Jehovah.  Accord- 
ing to  Jewish  traditions,  Ezra  is  the  author.— 4.  In  reference  to  the 
later  periods  of  time,  additional  historical  sources  are  found  in  the 
writings  of  the  prophets,  and  in  the  books  of  Ezra,  Nehemiah  and 
Esther  (see  $  108). 

§  71.   Samuel,  and  the  Reformation  of  the  People. 

1  Sam.  ch.  7.  —  While  external  measures  were  adopted  by 
Samson,  during  the  period  in  which  he  judged  the  people,  the 
prophetico-reformatory  efforts  of  Samuel,  which  were  of  an 
internal  nature,  were  continued  in  a  slow  and  quiet  manner. 
Soon  after  the  death  of  Samson,  which  had  inflicted  greater  evils 
on  the  Philistines  than  all  the  actions  of  his  life,  and  which  could 
not  fail  to  arouse  the  Israelites,  Samuel  gathered  the  people 
together,  after  having  silently  continued  his  preparatory  labors 
during  twenty  years.  All  the  people  submit,  when  he  admonishes 
them  to  acknowledge  their  sins  and  to  repent.  In  obedience  to 
his  command,  the  children  of  Israel  remove  every  trace  of 
idolatry  in  their  midst,  and  scire  the  Lord  alone.  They  gather 
together  in  Mizpeh,  by  his  directions,  and  observe  a  day  of  hu- 
miliation and  of  prayer  for  the  whole  nation.  They  drew  water, 
poured  it  out  before  the  Lord,  confessed  their  sins,  and  fasted  the 
whole  day.  Hitherto  Samuel  had  labored  to  revive  Israel,  only 
in  virtue  of  his  prophetic  office,  but  on  this  occasion,  the  voice 
of  God  and  the  voice  of  the  people  united  in  investing  him  with 
the  office  of  a  judge  also ;  he  discharged  its  duties  in  Mizpeh. 
When  the  Philistines  hear  of  this  general  rising  of  the  oppressed 
Israelites,  they  approach  with  a  powerful  army,  for  the  purpose 
of  suppressing  it  in  its  incipient  stage.     The  opportunity  is  now 


REDEMPTION    AND    SALVATION.  175 

furnished  for  ascertaining  whether  Samuel  possesses  the  means 
of  sustaining  himself  in  his  judicial  authority  as  well  as  in  his 
prophetic  office,  or  rather  of  sustaining  the  former  by  the  aid  of 
the  latter.  He  offers  a  sacrifice,  and  the  Lord  thunders  with  a 
great  thunder,  insomuch  that  the  Philistines  are  terrified  and 
smitten  before  Israel.  Samuel  erects  near  Mizpeh  the  memorial- 
stone  named  Eben-ezer  (that  is,  stone  of  help),  and  says : 
"  Hitherto  hath  the  Lord  helped  us."  Thus  Israel  was  delivered 
out  of  the  hand  of  the  Philistines,  and  Samuel  judged  Israel  all 
the  days  of  his  life  (about  twenty  years  after  these  events).  He 
dwelt  in  Kamah,  and  there  built  an  altar  unto  the  Lord. 

Obs.  1. — The  symbolical  act  of  pouring  out  water  is  to  be  inter- 
preted according  to  Ps.  22  :  14 ;  "I  am  poured  out  like  water,  and 
all  my  bones  are  out  of  joint ;  my  heart  is  like  wax:  it  is  melted — ;" 
and  2  Sam.  14  :  14,  "  We  must  needs  die,  and  are  as  water  spilt  on 
the  ground  — ."  It  is  an  image  of  the  complete  dispersion,  faintness 
and  helplessness  of  the  Israelites ;  they  are  now  painfully  conscious 
of  their  real  situation,  and  beseech  the  Lord  to  deliver  them  from  it. 

Obs.  2. — After  the  disaster  which  was  rendered  memorable  by 
the  loss  of  the  ark  of  the  covenant  (g  68),  the  regular  public  wor- 
ship in  Israel  was  discontinued,  and,  amid  the  confusion  of  the  times, 
was  not  restored,  even  after  the  recovery  of  the  ark.  Shiloh  was 
rejected,  and  the  ark  remained  in  Kirjath-jearim,  waiting  till  a 
brighter  day  would  restore  it  to  its  place.  That  day  did  not  arrive 
till  David  appeared,  (g  74.)  It  was  during  this  intermediate  period, 
that  Samuel,  in  virtue  of  his  prophetic  office,  formed  the  medium  of 
communication  between  God  and  his  people. 

§  72.   The  Appointment  and  the  Rejection  of  Saul. 

1.  1  Sam.  ch.  8-14. — When  Samuel  was  old,  his  sons  did  not 
walk  in  his  ways,  but  perverted  judgment.  Moreover,  the  king 
of  the  Ammonites  pursued  a  hostile  course  towards  Israel  (12  : 
12),  and  the  people  approached  Samuel,  requesting  him  to  give 
them  a  king  such  as  the  heathen  nations  around  them  possessed. 
In  accordance  with  the  directions  of  God,  Samuel  anointed  Saul 
as  their  king,  who  was  the  son  of  Kish,  a  Benjamite,  and  to 
whom  God  gave  another  heart.  (10  :  9.)  Nahash,  who  besieged 
Jabo.sh  in  Gilead,  and  had  threatened  to  thrust  out  the  right  eyes 


176  REDEMPTION    AND    SALVATION. 

of  all  the  inhabitants,  is  defeated.  Saul  likewise  gains  a  com- 
plete victory  over  the  Philistines,  chiefly  through  the  heroism  of 
his  son  Jonathan. — At  this  juncture,  Samuel  takes  leave  of  the 
people.  In  answer  to  his  inquiry,  they  testify  before  the  Lord, 
and  before  his  anointed,  that  they  find  no  cause  of  complaint  in 
him.  He  reproaches  them  on  account  of  the  unthcocratic  senti- 
ments which  had  urged  them  to  ask  for  a  king;  the  thunder  and 
the  rain  which  the  Lord  sends  (an  unprecedented  occurrence  at 
that  period  of  the  year,  12  :  17),  confirm  the  truth  of  his  words, 
and  fill  the  people  with  fear.  He  reassures  them,  urges  them  to 
be  obedient  to  the  Lord,  and  solemnly  declares,  that  although  he 
is  no  longer  a  judge,  yet  as  a  prophet,  he  will  not  cease  to  pray 
for  them,  and  to  teach  them  the  way  of  the  Lord. 

2.  1  Sam.  ch.  15,  1G. — Uut  the  carnal  self-will  of  Saul  caused 
him  to  forget  his  theocratic  position.  Even  previous  to  his  war 
with  the  Philistines,  he  had  presumed  to  offer  a  sacrifice  himself, 
and  had  been  told  by  Samuel  that  his  kingdom  should  not  con- 
tinue (13  :  14).  lie  afterwards  receives  a  divine  command  to  de- 
stroy Amalek  utterly,  slaying  both  the  people  and  all  their  cattle, 
as  accursed  things;  his  self-will  permits  him  to  obey  only  par- 
tially, for  he  spares  A  gag  the  king,  and  the  best  of  the  flocks 
and  herds.  lie  meets  Samuel  with  false  and  deceitful  words,  but 
is  betrayed  by  the  bleating  of  the  sheep,  and  the  lowing  of  the 
oxen  which  he  had  set  aside;  the  prophet  announces  God's  irre- 
vocable sentence  of  rejection,  and  with  theocratic  zeal  executes 
the  divine  sentence  of  destruction  passed  upon  Agag,  with  his 
own  hand.  —  The  Lord  selects  as  his  anointed  a  lad  who  kept  his 
father's  sheep — David,  the  youngest  son  of  Jesse;  through  him 
the  tribe  of  Judah  acquired  the  position  assigned  to  it  by  the 
ancient  promise  (Gen.  49  :  8-10,  §  35.  2),  and  subsequent  ar- 
rangements (Judges,  1  :  1,  2,  §  65.  1).  (David's  genealogy  is 
found  in  Ruth,  4  :  18-22;  1  Chron.  2  :  1-17;  and  Matt.  1  :  3- 
6).  He  is  anointed  by  Samuel,  to  whom  the  Lord  says :  "  The 
Lord  seeth  not  as  man  seeth ;  for  man  looketh  on  the  outward 
appearance,  but  the  Lord  looketh  on  the  hear^"  The  Spirit  of 
the  Lord  came  upon  David  from  that  day  forward,  and  an  evil 
spirit  from  the  Lord  troubled  Saul.     David  is  conducted  to  the 


REDEMPTION    AND    SALVATION.  177 

court  of  the  king,  for  the  purpose  of  causing  the  evil  spirit  to 
depart  from  him,  by  playing  on  the  harp.* 

Obs. — Ancient  prophecies  had  declared  that  kings  should  proceed 
from  the  seed  of  Abraham  (Gen.  17  :  6,  16 ;  35  :  11,  compared  with 
Gen.  36 :  31),  and,  with  a  prophotic  reference  to  the  present  period, 
Moses  had  already  given  a  law  respecting  the  election  and  duty  of  a 
king  (Deut.  17  :  14-20).  It  was,  moreover,  necessary  that  the  kingly 
office,  which  essentially  belonged  to  the  Messiah,  should  be  approxi- 
mated and  typified  in  the  development  of  the  old  covenant,  as  well  as 
his  priestly  and  his  prophetic  office. —  For  the  purpose  of  justifying 
their  demand  for  a  king,  the  people  strictly  comply  with  the  pro- 
visions in  Deut.  17 :  14,  15 ;  they  do  not  appoint  a  king  themselves, 
but  submit  the  choice  to  the  Lord,  through  Samuel,  as  the  medium 
of  communication  (1  Sam.  10  :  24).  Nevertheless,  their  demand  was 
ungodly ;  it  was  both  premature,  and  also  unsupported  by  sufficient 
reasons :  they  rejected  Samuel  whom  the  Lord  had  given  as  their 
judge,  when  they  made  that  demand,  and  in  Samuel,  they  rejected 
the  Lord  himself.  Since  they  demand  a  king  without  a  divine  inti- 
mation, God  gives  them  a  king,  even  as  they  wish,  not  after  his  own 
heart  (1  Sam.  13  :  14),  but  after  the  heart  of  the  people,  not  one  who 
belonged  to  the  tribe  of  Judah,  but  one  who  was  higher  than  any  of 
the  people  from  his  shoulders  and  upward  (10  :  23).  David,  on  the 
contrary,  the  man  after  God's  own  heart,  and  of  the  tribe  of  Judah, 
was  of  less  stature  than  his  brothers  and  the  youngest  of  all  (16 : 
7, 11). 

§  73.  David' 8  Afflictions.  —  Saul's  Death. 

1.  1  Sam.  ch.  17-19.  —  Another  war  with  the  Philistines  com- 
mences. Goliath  of  Gath,  the  giant,  openly  defies  the  armies  of 
Israel,  but  no  one  ventures  to  accept  his  challenge.  David  had 
previously  returned  to  his  father's  house,  but  now  appears  in  the 
camp  with  messages  for  his  brothers  :  full  of  trust  in  God  he  re- 
solves to  contend  with  the  giant,  armed  with  a  sling  and  a  few 

•  No  discrepancy  exists  between  1  Sam.  16  :  19-23  and  the  question 
which  Saul  subsequently  asks:  •♦Whose  son  is  this  youth?"  (17:  55-68.) 
The  king  had  not  been  previously  anxious  to  become  intimately  ac- 
quainted with  the  origin  and  family-connexions  of  one  who  merely  bore 
his  arms  and  served  as  his  harper;  but  when  the  latter  is  on  the  point 
of  becoming  his  son-in-law,  it  is  naturally  a  matter  of  interest  to  him  to 
acquire  a  more  accurate  knowledge  of  the  personal  history  of  David. 


178  REDEMPTION    AND    SALVATION. 

stones  alone.  His  victory  and  the  triumphal  song3  of  the  women, 
arouse  the  envy  of  Saul,  who  seeks  to  slay  him,  although  he  is 
married  to  Michal,  the  king's  own  daughter.  David  escapes  the 
javelin  of  Saul,  and  flees  by  night  to  his  house ;  here  his  life  is 
again  saved,  by  an  artifice  of  his  wife,  and  he  reaches  the  abode 
of  Samuel  in  Ramah  in  safety.  Messengers  are  sent  by  Saul  to 
take  him,  but  the  Spirit  of  God  came  upon  them,  and  they  pro- 
phesied ;  Saul  sends  messengers  a  second  and  a  third  time,  but 
the  result  is  the  same.  Then  he  goes  himself  to  Ramab,  but  the 
Spirit  of  God  is  upon  him  also,  and  he  prophesies;  hence  is  de- 
rived the  proverb  :  "  Is  Saul  also  among  the  prophets  V 

Ons. —  That  Saul's  heart  was  not  yet  entirely  closed  to  all  divine 
influences,  is  seen  in  the  circumstance  that  the  spirit  of  prophecy 
comes  upon  him,  even  without  the  consent  of  his  will.  At  an  earlier 
and  more  happy  period  of  his  life,  when  the  kingdom  was  first  given 
to  him  (I  Sam.  10 :  5-11),  the  Spirit  of  the  Lord  had  come  upon  him 
in  the  same  manner,  and  the  Lord  gave  him  another  heart.  (Ver.  6 
and  0.)  An  unhappy  change  occurred  in  him  afterwards,  which  con- 
ducted him  to  the  very  brink  of  the  abyss.  Once  more  the  Spirit  of 
prophecy  comes  upon  him  (precisely  as  in  the  former  case,  when  that 
prophet  is  near  him  whose  word  ho  despises),  for  the  purpose  of  ad- 
monishing him  and  of  reminding  him  of  that  early  and  brighter 
period  of  his  life,  and,  if  possible,  of  inducing  him  to  retrace  his 
steps;  but  the  effort  is  made  in  vain.  The  case  of  Balaam  (?  5G)  is 
analogous.  Henceforth  all  divine  communications  recede  so  far  from 
Saul,  that  in  his  utter  destitution  of  counsel  and  in  his  despair,  he  is 
driven  to  heathenish  necromancy  as  his  last  resort.  (See  below,  no.  3.) 

2.  1  Sam.  ch.  20-22.  —  David  departs  from  Ramah  for  the 
purpose  of  consulting  with  his  bosom-friend  Jonathan  ;  the  latter 
makes  fruitless  efforts  to  appease  his  father's  wrath  against  David. 
On  perceiving  that  his  father  is  determined  to  slay  David,  he 
urges  his  friend  to  flee.  David  proceeds  to  Nob,  a  city  of  the 
priests  (22  :  19),  not  far  from  Jerusalem,  where  the  high-priest 
Ahimelech  gives  him  the  shew-bread  and  the  sword  of  Goliath. 
He  afterwards  escapes  to  the  Philistine  king,  Achish,  of  Gath. 
The  suspicions  of  the  servants  of  the  latter  involve  him  in  danger, 
from  which  a  (simulated)  madness  extricates  him.  About  four 
hundred  men  gather  around  him  in  his  next  place  of  refuge,  the 
cave  Adullam,  not  far  from  Bethlehem.     In  the  mean   time,  a 


REDEMPTION    AND    SALVATION.  179 

malignant  Edomite,  named  Doeg,  had  communicated  the  occur- 
rence in  Nob  to  Saul,  who  seeks  revenge  by  slaying  all  the  priests 
dwelling  in  that  city;  Abiathar  alone  escaped,  and  reached  David, 
bringing  the  Urim  and  Thummim  with  him. 

3.  1  Sam.  ch.  23,  &c.  —  An  invasion  of  the  Philistines  recalls 
Saul  from  the  pursuit  of  David  whom  his  men  had  surrounded 
and  nearly  taken,  in  the  wilderness  of  Ziph.  David's  magnani- 
mous conduct  subsequently,  both  in  the  cave  of  En-gedi,  and,  on 
a  later  occasion,  in  the  wilderness  of  Ziph,  induces  Saul  to  dis- 
continue his  persecutions,  and  to  confess :  "  Thou  art  more  right- 
eous than  I —  I  have  sinned."  David,  however,  again  claims  the 
protection  of  Achish,  who  assigns  to  him  Ziklag  as  his  residence. 
In  the  war  which  commences  between  Saul  and  Achish,  the  latter 
designed  to  conduct  David  with  him,  but  abandons  his  purpose 
in  consequence  of  the  suspicions  of  his  princes,  and  dismisses 
David.  Saul  had  himself,  in  his  happier  days,  put  away  those 
that  had  familiar  spirits,  and  the  wizards,  out  of  the  land ;  but 
at  present  the  Lord  answered  him  not,  neither  by  dreams,  nor  by 
Urim  and  Thummim,  nor  by  prophets.  He  now  has  recourse  to 
a  woman  in  En-dor,  who  practises  necromancy,  and  the  spirit  of 
Samuel  says  to  him :  "  To-morrow  shalt  thou  and  thy  sons  be 
with  me."  The  words  were  fulfilled:  the  battle  went  against 
Saul,  and  he  fell  upon  his  own  sword  and  died. 

Obs.  1.  —  Samuel's  spirit  seems  to  have  really  appeared,  not,  how- 
ever, in  consequence  of  the  arts  which  the  woman  practised,  for  she 
is  herself  terrified  in  the  highest  degree,  but  by  the  direction  of  God 
himself,  in  order  that  the  same  prophet  who  had  previously  informed 
the  king  of  his  rejection,  might  now  inform  him  that  his  destruction 
was  at  hand. 

Obs.  2.  —  The  length  of  the  reign  of  Saul  is  not  stated  in  the 
Scriptures  ;  according  to  the  Jewish  historian  Josephus,  it  comprised 
twenty  years. 

§  74.   Commencement  of  David's  Reign. — Public  Worship. 

1.  2  Sam.  ch.  1-6.  (1  Chron.  ch.  12-16.)  —  David  mourns, 
when  he  hears  of  the  death  of  Saul  and  Jonathan ;  the  Amalekite 
who  brought  the  tidings  to  him,  and  boasted  that  he  himself  had 
slain  Saul,  receives  the  reward  deserved  by  the  act  which  he 


180  REDEMPTION    AND    SALVATION. 

falsely  alleges  that  he  had  done,  and  is  put  to  death.  The  men 
of  Judah  proclaim  David  as  their  king,  in  Hebron  (1055-1015 
before  Christ);  but  Abner,  the  captain  of  Saul's  host,  brings  Ish- 
bosheth,  Saul's  son,  to  Mahanaim,  and  makes  him  the  king  of  the 
other  tribes;  he  reigns  two  years,  and  is  then  assassinated.  Ab- 
ner, who  had  determined  to  espouse  the  cause  of  David,  had  him- 
self been  previously  assassinated  by  Joab,  the  captain  of  David's 
host  (and  also  his  nephew,  1  Chron.  2  :  16).  IIo  was  instigated 
to  commit  this  act  partly  by  envy,  and  partly  by  a  desire  to  avenge 
the  death  of  his  brother  Asahel,  whom  Abner  had  slain.  After 
the  expiration  of  seven  years  and  six  months,  David  is  acknow- 
ledged by  the  remaining  tribes  as  their  king,  and  is  solemnly 
anointed  in  Hebron.  He  proceeds  to  Jerusalem,  takes  the  strong- 
hold of  Zion  from  the  Jebusites  (§  G5.  1),  builds  the  city  of 
David  there,  and  proposes  to  bring  the  ark  of  God  thither. 
(§  08.)  The  unauthorized  act  of  Uzzah,  who  touches  the  ark 
(Numb.  4  :  15),  occasions  his  death.  David  is  alarmed  by  this 
event,  and  desists  from  his  purpose ;  but  after  the  Lord  visibly 
blessed  the  house  of  Obed-edom,  with  whom  the  ark  of  God  had 
remained,  David  caused  it  to  be  brought  to  mount  Zion.  Sacri- 
fices are  offered  on  the  occasion,  and  all  the  people  of  Israel  re- 
joice when  the  Levites  place  the  ark  in  the  tent  which  David  had 
prepared.  The  king  lays  aside  his  royal  robes,  and  dances  in  a 
robe  of  fine  linen;  he  replies  to  Michal,  who  had  ridiculed  the 
conduct  which  he  had  observed  when  he  accompanied  the  ark  : 
il  I  will  yet  be  more  vile  than  thus,  and  will  be  base  in  mine  own 
sight/'  And  Michal,  the  daughter  of  Saul,  had  no  child  unto 
the  day  of  her  death. 

2.  David  permitted  the  Tabernacle  to  remain  in  Gibeon  (§  68. 
2,  Obs.),  and  carried  the  ark  alone  to  mount  Zion,  where  he  had 
probably  resolved  already  to  build  a  temple.  (§  76.  1.)  He  or- 
ganized the  tribe  of  Levi  in  a  new  and  more  perfect  manner,  in 
view  of  the  new  extension  which  he  designed  to  give  to  the 
public  worship  of  God.  He  divided  the  priests,  the  sons  of 
Aaron,  into  twenty-four  orders,  each  of  which,  in  regular  succes- 
sion, performed  the  services  of  the  sanctuary  during  one  week ; 
of  these  orders  16  belonged  to  the  family  of  Eleazar,  and  8  to  the 
family  of  Ithamar.  (§  37.  Obs.  2.)    The  remaining  Levites  were 


REDEMPTION    AND    SALVATION.  181 

also  arranged  in  classes,  to  each  of  which  particular  duties  were 
assigned.  While  the  merits  of  David,  in  reference  to  the  ad- 
vantages which  he  secured  for  the  public  worship  of  God,  are 
obvious,  mention  may  be  specially  made  of  the  organization  of 
three  choirs  composed  of  Levites,  under  the  direction  of  the  pro- 
phetical poets  and  singers,  Ueman,  Asaph  and  Jcduthun ;  these 
choirs  also  appear  in  24  divisions  (1  Chron.  25),  which  probably 
performed  the  duties  of  their  office  in  rotation,  like  the  priests. 
The  whole  number  of  the  singers  amounted  to  4000.  (1  Chron. 
23  :  5.)  The  vocal  music  was  accompanied  by  a  great  variety  of 
musical  instruments.  That  the  singing  of  hymns  of  praise  was 
not  confined  to  the  Levites  exclusively,  is  made  apparent  by  the 
frequent  mention  of  singing- women  (Ezra  2  :  65;  Neh.  7  :  67  j 
2  Chron.  35  :  25;  Ps.  68  :  25).  David  himself  furnished,  in 
his  inspired  psalms,  the  most  noble  and  appropriate  words  for  the 
music  which  constituted  a  part  of  the  public  worship ;  several  of 
the  singers  whom  he  appointed,  were  also  eminent  as  sacred  poets. 
(See  §§  83  and  84.) 

§  75.  Jerusalem,  the  City  of  the  Kiny.* 

1.  After  the  strong-hold  of  Zion  had  been  taken,  Jerusalem 
became  the  capital  of  the  kingdom,  the  residence  of  the  kings, 
and  the  centre  of  the  theocracy;  it  was  pre-eminently  suited  to 
acquire  this  character  by  its  position  and  environs.  Jeremiah 
mournfully  exclaims,  as  he  gazes  on  its  ruins  in  a  later  age  :  "  Is 
this  the  city  that  men  call  the  Perfection  of  beauty,  the  Joy  of 
the  whole  earth  V  (Lam.  2  :  15);  the  Lord  himself  says :  "This 
is  Jerusalem  :  I  have  set  it  in  the  midst  of  the  nations  and  coun- 
tries that  are  round  about  her."  (Ezek.  5:5.)  The  position  of 
the  city  in  reference  to  the  holy  land  corresponds  to  the  position 
of  the  holy  land  itself,  in  reference  to  surrounding  countries. 
(§  22.  1.)  The  whole  mountainous  region  of  the  western  terri- 
tory seems  to  indicate  Jerusalem  as  the  centre  or  heart  of  the 
country,  and  to  afford  it  protection.  The  mountains  of  Judah 
and  Ephraira,  in  the  midst  of  which  it  lies,  seem  to  be  merely 

*  See  the  two  plans  of  ancient  and  modern  Jerusalem,  on  Raumer's 
map. 

10 


182  REDEMPTION    AND    SALVATION. 

the  bastions  or  bulwarks,  the  out-posts  and  suburbs,  of  the 
splendid  city  of  the  king,  while  the  wadis  (§  41.  2),  which  pro- 
ceed from  this  central  point,  and  branch  out  in  all  directions, 
appear  as  the  sally-ports  and  passages  of  the  city. 

Obs.  —  It  is  also  worthy  of  observation,  that  a  line  drawn  diago- 
nally across  the  city  and  extended  over  the  whole  country,  coincides 
throughout  with  the  water-shed  between  the  eastern  and  western  por- 
tions of  the  country. —  See  also  Ps.  122  :  3,  4. 

2.  Jerusalem  is  situated  (at  a  height  of  about  2500  feet  above 
the  level  of  the  sea)  on  a  projection  of  the  mountains  of  Ephraim, 
running  from  north  to  south  (an  extension  of  mount  Gihon)  be- 
tween two  valleys  which  almost  encircle  it,  and  which  meet  at  its 
southern  point.  It  is  only  on  the  north-western  portion  that  the 
city  is  not  terminated  by  such  a  steep  descent,  as  at  this  point 
the  south-eastern  declivity  of  mount  Gihon  enters  the  city.  On 
the  north  and  east  of  the  city,  the  brook  Kidron  (Cedron)  flows 
through  a  deep  valley,  ultimately  emptying  into  the  Jordan.  At 
a  later  period  this  valley  was  called  the  valley  of  Jehoshaphat 
(that  is,  Jehovah  judges),  by  referriug  to  it  without  authority  the 
language  in  Joel.  ch.  3  :  2,  12.  The  valley  of  Gihon  passes  along 
the  west  side  of  the  city,  then  turns  on  the  south  side,  receiving 
the  name  of  the  valley  of  Bcn-Hinnom  (Gehenna),  and  finally 
unites  with  the  valley  of  the  Kidron.  The  mountainous  projec- 
tion on  which  the  city  lies,  descends  abruptly  into  these  valleys, 
and  thus  forms  itself  a  natural  fortification,  which  acquires  addi- 
tional security  from  the  circumstance  that  it  is  surrounded  by 
still  higher  mountains  which  ascend  on  the  opposite  sides  of  these 
valleys  (Ps.  125  :  2).  The  hill  of  Offence  (1  Kings,  11  :  7,  8) 
and  the  mount  of  Olives  on  the  east,  the  hill  Scopus  on  the  north, 
and  the  ridge  of  Gihon  on  the  west,  form  a  line  of  hills  in  the 
shape  of  a  horse-shoe,  protecting  the  city  on  these  three  sides.  It 
is  only  on  the  south-western  side  of  the  city  that  an  open  pros- 
pect is  afforded,  for  here  the  plain  of  Kephaim  commences ;  on 
the  south  the  view  from  the  city  is  again  interrupted,  for  at  this 
point  the  hill  of  Evil  Counsel  appears.  On  this  hill,  according 
to  tradition,  Caiaphas  possessed  a  villa,  in  which  was  held  the 
meeting  of  the  priests  and  others,  mentioned  in  Matt.  2G  :  3,  4; 


REDEMPTION    AND     SALVATION.  i83 

after  the  junction  of  the  valleys  of  the  Gihon  and  Kidron,  the 
narrow  continuation  of  the  latter  separates  this  hill  from  the 
eastern  line  of  hills. 

3.  Another  valley  begins  at  the  Damascus  gate,  and  running 
from  north  to  south,  passes  through  the  entire  city ;  at  the  point 
of  union  of  the  valleys  of  the  Kidron  and  Ben-Hinnom  it  termi- 
nates, and  exhibits  at  its  descent  into  these  valleys  the  fountain 
and  pool  of  Siloah.  In  the  age  of  the  Romans  this  valley  was 
called  Tyropoeon,  or  valley  of  cheesemongers.  The  elevation  on 
the  western  side  of  this  valley  is  considerably  higher  than  the 
opposite  or  eastern  side,  and  hence  that  portion  of  the  city  which 
extended  over  the  former,  was  called  the  upper  city.  The 
southern  half  of  this  western  elevation  is  mount  Zion,  which 
rises  abruptly  from  the  valley  of  Ben-Hinnom.  It  was  only 
during  the  age  of  the  Romans  that  the  northern  half  was  added  to 
the  city.  The  range  of  eminences  on  the  east  of  the  Tyropoeon, 
consisting  of  the  hill  Bezetha,  mount  Acra,  and  mount  Moriah, 
the  site  of  the  temple,  descends  precipitously,  with  a  rocky  point 
or  end  shaped  like  an  isosceles  triangle,  into  the  valley  of  Ben- 
Hinnom.  Mount  Acra  originally  rose  above  Moriah,  and  was 
separated  from  it  by  a  broad  valley ;  but  considerations  connected 
with  the  military  defences  of  those  points,  as  well  as  other  pur- 
poses, induced  the  Maccabees  to  lower  mount  Acra,  and  fill  up 
the  valley.*  To  the  upper  and  the  lower  city,  called  Zion  and 
Acra  respectively,  was  added,  during  the  age  of  the  Romans,  the 
new  city  (or  Bezetha),  which  included  not  only  the  hill  Bezetha, 
but  also  the  opposite  elevation  beyond  the  Tyropoeon. 

Obs.  1. — The  oldest  name  of  the  city  was  Salem  (that  is,  peace,  \ 
25.  2) ;  it  received  the  name  of  Jebus  from  its  Jebusite  inhabitants 
(Judges,  19  :  10).  After  the  conquest  of  the  city  by  David,  the  an- 
cient name  was  restored,  and  the  form  introduced  of  Jerusalem  (that 
is,  possession  or  habitation  of  peace).  As  long  as  the  Jebusites  occu- 
pied the  upper  city,  the  Israelites  dwelt  in  the  lower  city,  for  Beze- 
tha, which  extended  to  a  considerable  distance,  was  not  added  till 

*  Owing  to  this  circumstance,  Acra  disappeared  as  a  distinct  eminence, 
and  hence  some  writers  have  identified  Acra  with  Bezetha,  while  others 
have  placed  it  west  of  the  Tyropoeon,  and  north  of  Zion. 


184  REDEMPTION    AND    SALVATION. 

the  a^o  of  the  Romans. —  In  the  age  of  Abraham,  mount  Moriah  was 
entirely  unoccupied,  and  even  in  tho  ago  of  David  it  was  merely  used 
for  agricultural  purposes. 

Obs.  2. —  The  situation  of  the  upper  city  or  mount  Zion  rendered 
it  the  most  important  part  of  tho  whole  city  ;  its  importance  was  in- 
creased after  David  had  established  his  royal  residence  upon  it.  lu 
the  elevated  style  of  poetry,  Zion,  accordingly,  often  designates  by  a 
metonymy  the  holy  city  itself,  including,  particularly,  the  mount  of 
tho  temple;  and,  in  general,  Zion  appears  as  the  centre  or  summit 
of  the  theocracy  and  the  kingdom  of  God.  As  a  royal  residence, 
Zion  is  also  an  image  representing  the  royal  power  which  rules  vic- 
toriously in  the  kingdom  of  God.  As  the  royal  dignity  in  Israel  was 
a  type  of  the  Messianic  royalty  of  Christ,  which  fulfils  and  completes 
all  (§  70.  2,  I  72.  2,  Ons.),  Jerusalem,  consequently,  occurs  in  the 
language  of  prophecy,  and  in  the  language  of  the  church  derived 
from  the  former,  as  a  typical  designation  of  tho  form  of  the  kingdom 
of  God,  which  is  already  perfected,  or  is  approaching  its  completion. 

§  70.    The  Promise  given  to  David —  His  Victorious  Reign — Ilis 
Sin  and  Repentance. 

1.  2  Sam.  7  (1  Chron.  17).  —  After  the  Lord  had  given  David 
rest  from  all  his  enemies,  he  resolved  to  build  a  house  unto  the 
Lord,  for  it  weighed  upon  his  heart  that,  while  he  himself  dwelt 
in  a  palace  of  cedar,  the  ark  of  the  covenant  should  abide  in  a 
tent.  The  prophet  Nathan  approves  of  this  resolution,  but  is 
afterwards  directed  by  the  Lord  to  announce  to  David,  that  his 
seed  after  him,  and  not  he  himself,  shall  build  a  house  for  the 
name  of  God,  inasmuch  as  he  had  been  a  man  of  war,  and  had 
shed  blood,  and  many  theocratic  enemies  remained  about  him  on 
every  side,  whom  he  should  subdue  (1  Chron.  28  :  3 ;  1  Kings, 
5  :  3).  On  the  other  hand,  the  Lord  said  that  he  would  build  a 
house  for  David,  and  added  the  promise ,  that  David's  seed  should 
reign  forever,  and  that  the  throne  of  his  kingdom  should  be  esta- 
blished forever. 

Obs.  —  This  prediction  refers  primarily  to  Solomon  (that  is,  peace- 
able),  it  is  true ;  nevertheless,  it  is  not  completely  fulfilled,  until  the 
Prince  of  peace  appears,  who  is  both  David's  son  and  David's  Lord 
(Matt.  22  :  42,  &c.)f  and  also  the  archetype  of  Solomon  himself;  it 


REDEMPTION    AND    SALVATION.  185 

is  He  who  raises  up  the  true  temple  of  God  (John  2  :  19 ;  4  :  23), 
and  whose  throne  is  established  for  ever  at  the  right  hand  of  the 
Father.  For  David's  throne  was  perfected  and  made  eternal  through 
the  establishment  of  the  throne  of  Christ,  the  Ruler  and  Judge  of  tho 
world ;  and  the  conception  which  was  expressed  in  the  building  of 
Solomon's  temple,  was  set  forth  in  its  reality  and  perfection  in  the 
Christian  Church. — This  prediction  involves  an  essential  progress  in 
the  development  of  the  expectations  connected  with  the  Messiah.  It 
separates  the  family  of  David  from  the  tribe  of  Judah,  and  constitutes 
it  the  bearer  of  the  line  of  promise ;  the  propJietic  character,  the  most 
exalted  manifestation  of  which  Moses  had  already  connected  with 
the  expectation  of  the  Messiah  (§  57.  Obs.),  is  now,  further,  asso- 
ciated with  tho  royal  character,  in  two  aspects  of  the  latter,  namely, 
as  victorious  and  as  peaceable — the  Messianic  idea  is  subsequently 
completed,  when  tho  character  of  a  high  priest  is  connected  with  it. 

2.  2  Sam.  ch.  8-12.  (1  Chron.  19,  20).— The  victories  of 
David  in  his  wars  with  the  Philistines,  the  Moabites,  the  Am- 
monites, the  Syrians  of  Damascus  and  Zobah  (in  Mesopotamia), 
the  Edomites,  &c,  secured  for  the  theocratic  state  the  greatest 
extent  of  territory  which  it  ever  acquired,  namely,  from  the  Eu- 
phrates to  the  Mediterranean  Sea,  and  from  Lebanon  to  the  Ara- 
bian Gulf.  (Gen.  15  :  18.)  —  David  shows  kindness  to  Mephi- 
bosheth,  a  son  of  Jonathan,  who  is  lame ;  Hanun,  the  king  of 
the  Ammonites,  insults  the  ambassadors  sent  by  David  for  tho 
purpose  of  expressing  his  condolence,  and  is  punished,,  together 
with  Hadarezer,  his  powerful  Syrian  ally. — While  Joab  is  occu- 
pied with  the  siege  of  Itabbah,  the  last  city  of  the  Ammonites, 
David  remains  in  his  house  unemployed,  commits  adultery  with 
Bathsheba,  and  causes  Uriah  her  husband  to  die.  David  inflicts 
on  the  conquered  Ammonites  a  cruel  but  retaliatory  (Amos  1  : 
3,  13)  punishment.  Nathan  leads  him  to  pronounce  sentence  of 
death  on  himself,  when  he  delivers  the  parable  of  tho  ewe-lamb, 
and  announces  that,  in  consequence  of  the  divine  curse,  his  sin 
shall  bring  bloodshed  and  dishonor  upon  his  house.  Nathan's 
words :  "  Thou  art  the  man/'  make  an  impression  —  David  feels 
that  he  has  sinned  against  the  Lord,  and  repents  sincerely;  ho 
gives  expression  to  his  deep  sorrow  and  repentance  in  the  fifty- 
first  Psalm — a  model  or  type  of  repentance,  adapted  to  all  times 
and  circumstances. 
16* 


186  REDEMPTION    AND    SALVATION. 


§  77.    The  Troubles  occasioned  by  Absalom  and  Sheba. 

1.  '2  Sam.  13-19. — The  judgment  which  had  been  threatened 
soon  visits  the  house  of  David.  He  has  indeed  again  found 
grace  in  the  sight  of  the  Lord,  and  his  sin  is  pardoned  ;  never- 
theless, the  temporal  consequences  of  the.  curse  of  sin  necessarily 
pursue  their  course. — Amnon,  David's  son,  dishonors  and  mal- 
treats his  half-sister  Tamar.  Her  brother  Absalom  slays  Amnon, 
and  then  flees  to  his  grand-father,  the  king  of  Geshur.  After 
three  years,  Joab  obtains  his  recall,  but  two  additional  years 
expire  before  he  is  admitted  to  David's  presence.  Absalom  gains 
the  favor  of  the  people  by  mean  arts  and  fair  speeches,  and  causes 
himself  to  be  proclaimed  king  in  Hebron.  David  submits  in 
humility  to  the  judgment  of  the  Lord,  and  flees  from  Jerusalem. 
His  eonlidt  ntial  friend  Hushai  succeeds  in  defeating  the  dangerous 
counsel  of  Ahithophel,  whose  vexation  impels  him  to  hang  him- 
self. Shimci,  a  relative  of  Saul,  curses  David,  and  easts  stones 
at  him;  but  David  says:  "So  let  him  curse,  because  the  Lord 
hath  said  unto  him,  Curse  David."  In  the  mean  time,  David  is 
enabled  to  gather  an  army,  which  lie  entrusts  to  his  generals, 
Joab,  Abishai,  the  brother  of  the  latter,  and  Ittai,  the  com- 
mander of  his  body-guard.  The  battle  began  in  the  wood  of 
liphraim  ;  Joab  receives  the  commission  from  the  king  :  "Deal 
gently  for  my  sake  with  the  young  man,  even  with  Absalom,"  as 
well  as  the  others,  but,  anxious  to  gratify  his  thirst  for  vengeance 
on  account  of  personal  offences,  belonging  to  a  former  period 
(eh.  14  :  30),  he  kills  Absalom,  whose  head  had  been  caught  in 
his  flight  by  the  boughs  of  a  large  oak  tree.  David  weeps,  and 
exclaims:  "0  my  son  Absalom!  would  God  I  had  died  for 
thee  !"  Amasa,  the  general  of  Absalom,  and  a  nephew  of  David 
(1  Chron.  2  :  1G,  17),  enters  the  service  of  the  latter,  and  Shimei 
solicits  and  obtains  the  king's  pardon.  The  people  of  the  tribe 
of  Judah  conduct  David  to  Jerusalem  with  great  solemnity,  but 
by  their  course,  provoke  the  jealousy  of  the  other  tribes. 

Obs.  —  The  conduct  of  David  in  reference  to  his  profligate  son,  is 
certainly  extraordinary,  but  is  not  occasioned  by  weakness  of  cha- 
racter, which  would  be  inconsistent  with  the  judicial  severity  with 


REDEMPTION    AND    SALVATION.  187 

which  he  banished  him  from  his  presence  during  five  years.  The 
shameful  and  sinful  conduct  of  Absalom  may  bo  viewed  in  two 
aspects:  it  exhibits,  on  the  one  hand,  the  operation  of  the  curse 
which  David's  sin  brought  upon  his  house  (2  Sara.  12  :  10),  and  the 
influence  of  the  iniquity  of  the  fathers,  which  is  visited  upon  the 
children  (Exod.  20  :J5)  ;  it  exhibits,  on  the  other  hand,  Absalom's 
own  degeneracy  and  profligacy,  which  fit  him  to  be  the  bearer  of  the 
family-curse.  It  was  not  in  the  latter,  but  in  the  former  aspect,  that 
David  regarded  the  conduct  of  Absalom,  for  his  own  guilt  is  so 
grievous  in  his  eyes,  that,  in  comparison  with  it,  he  deems  Absalom's 
wickedness  to  be  inconsiderable.  Hence  arises  the  deep  and  bound- 
less compassion  with  which  he  surveys  his  reprobate  son.— David's 
treatment  of  Shimei  may  bo  regarded  in  the  same  light ;  his  con- 
sciousness of  his  own  great  guilt  causes  him  to  overlook  the  guilt  of 
that  criminal. 

2.  2  Sam.  20.— The  Benjamite  Sheba,  avails  himself  of  the 
jealousy  of  the  other  tribes,  and  occasions  new  troubles.  While 
Amasa  is  engaged  in  collecting  an  array  in  Judah,  Joab  pursues 
Sheba,  and  besieges  Abel,  in  Galileo ;  he  is  accompanied  by  the 
king's  body-guard,  namely,  the  Cherethites  and  the  Pelethites 
(executioners  and  couriers,  or,  according  to  others,  these  are 
proper  names  designating  certain  Philistine  tribes  which  fur- 
nished men  for  the  body-guard).  The  people  of  Sheba,  who 
adopt  the  counsel  of  a  wise  woman,  throw  Sheba' s  head  over  the 
wall,  and  Joab  retires  from  the  city.  On  the  road,  he  pretends 
to  kiss  Amasa,  but  murders  him,  for  the  purpose  of  delivering 
himself  from  a  rival. 

Obs. — Among  the  afflictions  which  David  endured  in  consequence 
of  his  sin,  the  circumstance  may,  for  some  reasons,  be  enumerated, 
that  he  was  compelled  to  exercise  forbearance  towards  Joab,  his 
violent,  but  powerful  and  influential  general  (2  Sam.  3  :  39),  and 
refrain  from  punishing  his  many  crimes.  For  the  iniquitous  com- 
mission which  he  gave  to  Joab  to  procure  the  death  of  Uriah,  allied 
him  to  Joab's  wickedness,  and  made  him  a  partner  of  Joab's  guilt. 

§  78..  David  numbers  the  People. 

2  Sam.  20-24.  (1  Chron.  21-29.)  — After  all  the  internal  and 
external  enemies  of  the  theocracy  are  subdued,  and  the  state  has 
acquired  the  appointed  measure  of  political  power  and  greatness, 


188  REDEMPTION    AND    SALVATION. 

David  proceeds  to  institute  an  enumeration  of  the  men  who  are 
able  to  bear  arms,  instead  of  reigning  in  peace  and  tranquillity. 
The  prophet  Gad  requires  him,  by  the  command  of  the  Lord, 
to  choose  one  of  three  punishments  :  seven  years  of  famine,  three 
months  of  flight  before  his  enemies,  or  three  days  of  pestilence. 
David  prefers  to  fall  into  the  hand  of  the  Lord,  rather  than  into 
the  hand  of  man,  and,  consequently,  even  before  all  the  people 
were  numbered,  seventy  thousand  men  died  of  the  pestilence ;  it 
was  a  punishment  for  the  people,  who  had  often  rebelled  against 
the  Lord's  anointed,  and  for  David,  who  had  indulged  in  pride. 
But  the  Lord  beheld  the  destruction,  and  he  repented  him  of  the 
evil  (1  Chron.  21  :  15),  and  stayed  the  angel's  hand.  David 
lifted  up  his  eyes,  and  saw  the  angel  of  the  Lord  stand  between 
the  earth  and  the  heaven,  having  a  drawn  sword  in  his  hand, 
stretched  out  over  Jerusalem.  David  repented  in  sackcloth  and 
ashes,  and  said  :  "  Lo,  I  have  sinned,  and  I  have  done  wickedly  : 
but  these  sheep,  what  have  they  done  ?  Let  thy  hand,  0  Lord 
my  God,  be  on  me,  and  on  my  father's  house ;  but  not  on  thy 
people,  that  they  should  be  plagued."  Agreeably  to  the  directions 
of  the  prophet  Gad  (§  45.  1,  Obs.),  David  offers  sacrifice  in  the 
threshing-floor  of  Araunah  the  Jebusite,  on  mount  Moriah,  where 
the  angel  had  stayed  his  hand.  David  also  there  fixed  the 
site  of  the  future  temple,  for  the  building  of  which  he  is  already 
diligently  engaged  in  making  preparations. 

Obs.  —  According  to  ancient  predictions  (Gen.  15  :  18),  when  Abra- 
ham's seed  reached  the  summit  of  its  political  development,  it  would 
possess  the  heart  of  the  country  between  the  Nile  and  the  Euphrates, 
and  the  theocratical  state  would  consequently  assume  an  independent 
position,  and  equality  of  rank  in  a  political  aspect,  between  the 
kingdoms  of  the  world  in  the  east  and  in  the  west,  represented  by 
those  two  streams.  This  point  was  reached  through  David's  victo- 
ries. If  it  had  been  the  design  of  the  theocracy  that  a  political 
empire  of  the  world  should  be  established,  the  present  period  would 
have  been  precisely  adapted  to  commence  such  an  enterprise.  David 
could  have  become  an  Alexander,  and  Jerusalem  a  Rome,  ruling  the 
world ;  all  the  circumstances  were  favorable,  the  means  were  at  hand, 
and  nothing  further  was  needed  except  a  conversion  of  the  theo- 
cratical state  into  a  conquering  military  power.  The  temptation  to 
engage  in  this  course  presented  itself  to  the  human  ambition  of  the 


REDEMPTION    AND    SALVATION.  189 

monarch  who  was  at  the  helm  of  the  state,  and  David  yielded  to  it. 
The  motive  for  causing  a  numbering  of  the  people,  without  doubt, 
originated  in  these  circumstances,  and  the  severity  of  the  divine 
punishment  corresponded  to  the  depth  of  that  ungodly  perverseness, 
from  which  this  numbering  proceeded.  Levi  and  Benjamin  (1  Chron. 
21 :  6)  had  not  yet  been  counted  when  the  plague  began ;  the  results, 
as  far  as  they  were  obtained,  showed  that  there  were  in  Israel 
800,000  men  that  drew  the  sword,  and  in  Judah  500,000  men. 
(2  Sam.  24  :  9.) 

§  79.  David's  Significance  in  the  Kingdom  of  God. 

The  entire  history  of  the  Old  Testament  is  highly  significant, 
in  consequence  of  its  great  office  to  prefigure  Christ,  to  prophesy 
concerning  him,  and  to  continue  the  line  which  terminates  in 
him ;  all  these  features  appear  in  the  life  of  David.  He  is  tho 
ancestor  of  Christ,  the  blessing  of  the  promise  is  expressly  trans- 
ferred to  his  family,  and  henceforth  the  prophets  describe  Christ 
as  a  rod  out  of  the  stem  of  Jesse,  and  a  Branch,  and  as  David's 
son.  He  is  also  a  type  of  Christ;  his  path  conducts  through  suf- 
fering and  humiliation  to  glory;  he  is  made  the  king  of  tho 
people  of  God;  he  subdues  tho  heathen,  &c.  In  consequence  of 
this  eminently  typical  character  of  his  life,  his  inspired  Psalms, 
whether  they  mourn  and  lament,  or  express  thanks  and  praises, 
contain  a  mysterious  prophetic  meaning,  and,  transcending  the 
bounds  of  the  present  time,  enter  into  similar  scenes  occurring  in 
the  life  of  his  antitype,  who  is  his  son  and  his  Lord.  Ho  is, 
finally,  tho  prophet  of  Christ;  he  revolves  in  his  believing  soul 
the  promise  which  is  already  received,  and  through  the  illumi- 
nating influences  of  the  Spirit  of  God,  gives  it  a  new  develop- 
ment. (§  84.  3.) 

§  80.   Solomon  ascends  t7ie  Throne. 

1  Kings  1-4.  (2  Chron.  1.) — Nathan,  tho  tutor  of  Solomon, 
discovers  that  Adonijah,  a  son  of  David,  is  conspiring  with  Joab 
and  Abiathar,  for  the  purpose  of  securing  the  throne  for  himself. 
David,  accordingly,  after  a  reign  of  forty  years,  causes  Solomon, 
his  son  by  Bathsheba,  to  be  anointed  by  Zadok  tho  priest,  and 


190  REDEMPTION    AND    SALVATION. 

to  be  proclaimed  king;  he  commits  to  his  successor  the  task  of 
inflicting  the  deserved  punishments,  which  personal  considerations 
had  caused  him  to  omit,  on  the  murderer  and  rebel  Joab,  and  on 
Shimei,  who  was  guilty  of  high  treason.  After  the  death  of 
David,  Abijah  engages  in  new  plots,  for  which  he  is  executed. 
Abiathar  the  priest  is  deprived  of  his  office,  Joab  is  executed  at 
the  altar  where  he  had  sought  refuge,  and  Shimei,  who  had  left 
the  city  of  Jerusalem,  contrary  to  his  oath,  and  pursued  two 
fugitive  servants,  is  also  put  to  death.  Solomon,  whom  Nathan 
had  already  named  Jedidiah  (that  is,  beloved  of  the  Lord,  2  Sam. 
12  :  25),  beseeches  the  Lord,  who  appears  to  him  in  Gibeon,  to 
give  him  an  understanding  heart,  and  the  Lord  promises  him 
riches  and  honor  also.  He  reigned  from  the  year  1015  to  975 
before  Christ. 

Obs. — Joab  and  Shimei  had  forfeited  their  lives,  and  it  was  a 
sacred  duty  of  David  to  execute  judgment  in  their  case.  His  heart 
was  painfully  oppressed  by  the  feeling  that  his  own  guilt  had  com- 
pelled him  to  neglect  this  duty  (§  77.  1,  Obs.,  and  2,  Obs.),  and  he 
could  not  die  in  peace  (1  Kings  2  :  1,  &c.)  until  he  was  assured  that 
Solomon,  whom  such  fatal  considerations  did  not  affect,  would  raise 
up  justice  from  the  defeat  which  it  had  sustained,  and  punish  these 
criminals. 

§  81.    The  Building  of  the  Temple. 

1  Kings  5-8.  (2  Chron.  2-7.)  — In  the  fourth  year  of  Solo- 
mon's reign,  and  the  four  hundred  and  eightieth  year  after  the 
Exodus,  Solomon  begins  to  build  the  temple,  and  is  occupied 
seven  years  in  the  work.  His  alliance  with  Hiram  king  of  Tyre 
furnishes  him  with  cedar-trees  out  of  Lebanon,  and  with  Tyrian 
builders;  in  return,  he  supplies  Phenicia  with  grain.  The  con- 
struction of  the  temple  requires  the  labors  of  a  quarter  of  a 
million  of  men,  who  are  at  different  times  employed.  —  The 
building  had  two  courts,  of  which  one  was  appropriated  to  the 
people,  and  the  other,  or  the  inner  court,  to  the  priests.  Within 
the  latter  stood  the  altar  of  burnt-offering  and  the  brazen  laver, 
or  molten  sea,  intended  for  the  ablutions  of  the  priests ;  it  was 
supported  by  the  figures  of  twelve  oxen  made  of  brass,  and  its 
brim  was  wrought  with  flowers  of  lilies.     The  dimensions  of  the 


REDEMPTION    AND    SALVATION.  191 

house  were  twice  the  size  of  those  adopted  in  the  tabernacle ;  the 
whole  length  was  60  cubits,  the  breadth  20  cubits,  and  the 
height  also  20  cubits.  The  interior  was  lined  with  boards  of 
cedar,  the  house  was  overlaid  with  gold,  and  a  wall  surrounded 
the  whole.  The  upper  chambers  were  10  cubits  high,  on  which 
account  the  height  of  the  whole  building  is  stated  to  have  been 
30  cubits.  The  porch  before  the  entrance  of  the  temple  was  10 
cubits  in  length  and  as  many  in  breadth,  and  here  were  placed 
two  massive  pillars  of  brass,  named  Jachin  (that  is,  he  shall  esta- 
blish, or,  steadfastness)  aud  Boaz  (that  is,  in  it  is  strength,  or, 
strength).  On  the  other  three  sides  a  building  was  erected  three 
stories  in  height,  which  rose  to  two-thirds  of  the  height  of  the 
house  of  the  temple.  The  sanctuary,  40  cubits  in  length,  con- 
tained the  golden  altar  of  incense,  ten  candlesticks  of  gold,  and 
the  table  of  gold  whereon  the  shew-bread  was  set.  The  holiest 
of  all  was  a  cube  of  20  cubits ;  it  contained  two  cherubim  made 
of  the  wood  of  the  olive-tree,  overlaid  with  gold,  and  10  cubits  in 
height,  whose  expanded  wings  touched  in  the  middle,  and,  on 
the  opposite  sides,  touched  the  walls.  Beneath  the  two  interior 
wings  the  original  ark  of  the  covenant  was  placed  (§  08.  2,  Obs.), 
containing  the  two  tables  of  the  law,  for  Aaron's  rod  and  the  pot 
of  manna  had  already  disappeared  (1  Kings,  8  :  9).  When  the 
temple  was  consecrated,  the  cloud  filled  the  holy  of  holies,  and 
the  glory  of  the  Lord  filled  the  house.  On  that  occasion  Solomon 
pronounced  a  prayer  which  is  a  noble  monument  of  his  wisdom 
and  knowledge  of  God. 

Ods.  1. — The  Law  had  already  repeatedly  intimated  that  the  Lord 
would  choose  a  place  in  the  holy  land,  in  which  his  name  should 
dwell.  The  Tabernacle  was  evidently  a  temporary  place  of  wor- 
ship only,  which  is  already  indicated  by  the  fact  that  it  was  a 
tent,  and  it  was  designed  to  servo  merely  during  the  wanderings 
of  Israel.  The  Temple,  contradistinguished  from  the  Tabernacle, 
intimated  that  the  kingdom  of  God  in  Israel,  had  now  gained  a 
firm  foundation,  and  could  proceed  in  assuming  its  proper  form, 
and  continue  its  course  of  development.  In  other  respects,  no  essen- 
tial changes  occurred  (£  45.  2,  Obs.).  The  three-fold  division  of  tlio 
holy  structure,  which  constituted  the  peculiar  nature  of  the  kingdom 
of  God,  as  it  appeared  in  the  times  of  the  Old  Testament,  remains 
the  same  (g  201.  2,  Obs.). 


102  REDEMPTION    AND    SALVATION. 

Ons.  2. —  The  Temple  was  built  on  mount  Moriah  Q  75.  3),  agree- 
ably to  the  original  consecration  [},  29.  2)  and  appointment  {\  78)  of 
that  spot.  The  area  of  the  temple  -was  a  square,  its  length  and 
breadth  being  each  nine  hundred  feet;  the  various  buildings  and 
courts  belonging  to  the  temple  are  here  included.  For  the  purpose 
of  gaining  the  necessary  space,  massive  walls,  of  which  portions  still 
remain,  were  raised  from  the  Tyropoeon  and  the  valley  of  the  Kidron, 
and  also  on  a  very  steep  eminence  named  Ophel,  and  the  space  which 
they  enclosed  was  filled  up  with  earth.  Solomon  and  his  successors 
constructed  galleries  and  porches  or  porticoes  on  the  sides  of  the 
platform  which  was  thus  gained.  The  most  magnificent  of  these  was 
the  king's  porch,  or  Solomon's  porch,  which  extended  along  the 
whole  southern  wall  of  the  buildings  of  the  temple,  and  to  which  a 
vast  bridge  resting  on  arches  conducted,  from  the  royal  palace  on 
Zion  over  the  Tyropoeon.  —  The  site  of  the  temple  is  now  occupied 
by  the  large  mosque  es-Sakharah,  built  by  the  caliph  Omar. 

§  82.    Solomon's  Glory  and  Fall. 

1  Kings  0-11  (2  Chron.  8,  0).  —  The  Lord  appeared  to  Solo- 
mon a  second  time,  and  spoke  words  of  admonition  and  warning, 
of  promise  and  threatening.  —  The  king  fortified  Jerusalem, 
adorned  it  with  splendid  palaces,  and  built  several  strong  frontier 
towns,  such  as  Baalath  or  Baalbee  in  the  north  of  Palestine,  and 
Tadraor  or  Palmyra  in  Syria.  All  the  surrounding  nations  paid 
him  tribute,  lie  himself  and  his  court  were  distinguished  for 
their  uncommon  magnificence.  Trading  vessels  were  sent  from 
the  ports  of  Eloth  and  Ezion-geber  on  the  ^Elanitic  Gulf  to  Ophir 
(probably  in  southern  Arabia),  and  his  navy  of  Tarshish  (Tar- 
tessus  in  Spain)  made  a  voyage  once  in  three  years  in  the  Medi- 
terranean Sea.  —  The  queen  (Baalkis?)  of  Sheba  (the  modern 
Yemen),  in  Arabia,  visited  him,  and  admired  his  wisdom  and 
glory.  If  he  was  pre-eminent  in  wisdom,  he  was  equally  dis- 
tinguished by  the  brilliance  and  fertility  of  his  poetic  talents,  for 
"he  spake  three  thousand  proverbs,  and  his  songs  were  a  thou- 
sand and  five;"  the  extent  of  his  knowledge,  particularly  in  the 
department  of  Natural  History,  was  equally  remarkable,  for  "  he 
spake  of  trees,  from  the  cedar-tree  that  is  in  Lebanon,  even  unto 
the  hyssop  that  springeth  out  of  the  wall :  he  spake  also  of  beasts, 
and  of  fowl,  and  of  creeping  things,  and  of  fishes"  (1  Kings,  4  : 


REDEMPTION    AND    SALVATION.  193 

32,  33).  —  Nevertheless,  his  many  foreign  wives  at  last  led  him 
astray.  The  prophet  Ahijah  rent  a  new  garment  in  twelve 
pieces,  ten  of  which  he  gave  to  Jeroboam,  who  escaped  Solo- 
mon's attempts  to  kill  him,  and  fled  to  Shishak  (Sesonchis)  king 
of  Egypt.     Solomon  died  after  a  reign  of  forty  years. 

§  83.   The  Sacred  Poetry  of  the  Hebrews. 

Among  all  nations,  Poetry  is  a  daughter  of  Religion;  but 
while  its  attention,  in  the  progress  of  time,  appears  to  bo  fre- 
quently, and  indeed,  chiefly  directed  among  other  nations  to  the 
temporal  interests  of  life,  it  remains,  among  the  Hebrews,  dedi- 
cated almost  exclusively  to  the  service  of  the  exalted  parent  to 
which  it  owes  its  birth.  For  religion  with  them  was  both  the 
basis  of  public,  and  the  soul  of  domestic  life.  Its  presence  con- 
tinually depends  on  the  presence  of  the  revelations  of  God,  and 
it  appears  as  an  echo  of  these,  proceeding  from  the  believing 
people.  Poetic  productions,  furnished  in  moments  of  inspiration, 
are  already  found  in  the  earliest  historical  records  (§  36.  4),  and 
a  still  richer  vein  of  Hebrew  popular  poetry  is  discovered  in  the 
Mosaic  age,  of  which  fragments  are  preserved  in  Num.  ch.  21. 
But  the  eagle-flight  of  the  poetic  soul  of  Moses  specially  attracts 
our  attention  (Exodus,  ch.  15;  Deut.  ch.  32  and  33).  In  the 
age  of  the  Judges  we  meet  with  two  females  (Judges,  ch.  5 ;  and 
1  Sam.  ch.  2),  who  are  eminent  for  their  theocratico-poetical  en- 
dowments. A  "  book  of  the  wars  of  Jehovah"  had  already  been 
commenced  in  the  age  of  Moses  (Num.  21  :  14),  of  which  the 
"book  of  Jasher"  (Joshua,  10  :  13 ;  2  Sam.  1  :  18)  was  probably 
a  continuation  (§  62.  2,  Obs.  2) ;  it  may  have  been  a  book  of 
popular  poetry,  containing  hymns  of  praise  commemorative  of 
theocratical  heroes.  The  age  in  which  Hebrew  poetry  flourished 
in  the  highest  degree,  in  which  its  peculiar  character,  its  depth 
of  religious  sentiment  and  feeling,  and  its  theocratical  inspiration 
and  fulness  are  developed  in  the  most  brilliant  and  noble  forms 
(probably  introduced  by  the  schools  of  the  prophets,  §  70.  1, 
Obs.),  coincides  with  the  age  of  David  and  Solomon.  David,  tho 
man  after  God's  own  heart,  is  distinguished,  above  all  tho  men 
of  God  in  the  old  covenant,  by  depth  of  thought,  tenderness  of 

17 


194  REDEMPTION    AND    SALVATION. 

feeling,  warmth  and  strength  of  character,  and  approved  theo- 
cratical  piety,  combined  with  the  most  varied  experience,  and  the 
consciousness  of  his  significant  position,  even  in  reference  to  fu- 
ture ages,  in  the  development  oi"  the  kingdom  of  God  —  and  it  is 
he  also  who  excels  all  his  cotemporaries  in  poetic  endowments, 
and  who  advanced  psalmodic  poetry  to  a  degree  of  excellence 
which  none  could  transcend.  Other  psalmists,  richly  endowed 
and  moved  by  the  Spirit  of  God,  are  incited  by  his  example  to 
furnish  similar  compositions,  among  whom  Asaph  and  the  sons 
of  Korah  are  particularly  distinguished.  David's  son,  Solomon, 
inherited  his  poetical  gifts,  and  excelled  him  in  the  variety  of  his 
poetical  compositions.  Of  his  1005  songs,  only  two  psalms,  the 
seventy-second,  and  the  one  hundred  and  twenty-seventh,  to- 
gether with  the  Song  of  songs,  remain ;  but  we  still  have  a  rich 
treasure,  derived  from  his  3000  proverbs,  and  collected  in  the 
book  of  Proverbs  which  bears  his  name.  "While  he  may  be  re- 
garded as  inferior  to  his  father  in  Lyric  poetry,  he  brought  Pro- 
verbial or  Gnomic  poetry  to  such  perfection,  that  all  previous  com- 
positions of  that  kind  were  completely  thrown  into  the  shade,  and 
he  may  be  considered  as  the  creator  of  this  species  of  poetry. 
The  age  of  Solomon  also  furnished  in  the  book  of  Job  the  most 
perfect  specimen  of  didactic  poetry,  with  respect  both  to  form  ami 
coutents  (§  87),  which  we  possess. 

Obs.  1. —  The  different  species  of  Hebrew  /Wry. —  The  Hebrews 
were  entirely  unacquainted  with  Epic  and  Dramatic  poetry;  neither 
of  these  species  could  come  forth  or  thrive  in  the  theocratical  soil. 
Epic  poetry  claims  by  its  very  nature  the  right  to  re-cast  events  that 
have  occurred,  and  adapt  them  to  the  purposes  of  the  art  by  the  un- 
constrained and  creative  action  of  the  imagination  —  such  a  course 
the  theocratic  poet  could  not  possibly  feel  authorized  to  adopt.  Epic 
poetry,  besides,  requires  an  ample  and  fully  developed  mythological 
system,  such  as  the  Hebrews  did  not  possess;  it  designs  to  glorify 
human  greatness,  while  the  predominating  and  fundamental  thought 
of  the  theocratic  consciousness  is  thus  expressed :  "  Not  unto  us,  O 
Lord,  not  unto  us,  but  unto  thy  name  give  glory  !"  (Ps.  115  :  1 ;  see 
Judges,  7  :  2,  and  \  61.  1,  Obs.  2.)  The  history  of  Israel  is  indeed 
rich  in  the  great  deeds  of  God,  but  poor  in  great  deeds  of  earthly 
heroes.  The  heroes  of  the  old  covenant  were  heroes  in  faith,  in  obe- 
dience, in  humility  ;  they  were  strong  only  by  the  power  of  God,  and 


REDEMPTION    AND    SALVATION.  195 

glorious  only  as  instruments  in  the  hands  of  the  Lird. —  Still  less 
favorable  were  the  circumstances  of  the  Hebrews  to  the  rise  of  the 
Drama,  for  not  only  did  they  not  possess  epic  poetry,  the  existence 
of  which  it  assumes  as  a  necessary  condition  of  its  own  appearance, 
but  they  were,  moreover,  entirely  strangers  to  those  feasts  of  Bacchus, 
and  popular  festivals  and  games,  which  promoted  the  rise  and  cul- 
tivation of  this  species  of  poetry  among  the  Greeks,  to  whom  exclu- 
sively the  origin  of  the  drama  is  to  be  ascribed.  Hebrew  poetry,  on 
the  contrary,  could  receive  its  materials  or  subjects  from  the  same 
source  alone  from  which  it  derived  its  origin  and  successive  im- 
pulses,— from  the  region  of  divine  revelation.  While  the  poet  was 
absorbed  by  these  communications,  "he  could  only,  on  the  ono 
hand,  give  language  to  the  impressions  which  they  made  on  his 
heart  and  mind,  in  the  lyric  form  of  religious  feeling,  or,  on  the 
other,  adapt  these  impressions  to  the  varied  relations,  conditions  and 
problems  of  life  on  earth,  for  tho  purpose  of  conveying  instruction  to 
others,  extending  religious  knowledge,  and  inculcating  those  moral 
duties  which  the  Law  prescribed.  In  this  manner  two  kinds  of 
poetry  were  formed,  the  Lyric  and  the  Didactic."  To  the  former 
belong  the  Psalms,  the  Song  of  Solomon,  and  the  Lamentations ;  to 
the  latter,  Proverbs,  Job  and  Ecclesiastes.  Easy  transitions,  how- 
ever, from  one  to  the  other  of  these  two  kinds,  occur  in  several  of  the 
above-named  poetic  compositions,  particularly  in  many  of  the  Psalms, 
and  in  tho  book  of  Job.  Prophetic  Poetry,  which  is  the  recipient  of 
divine  revelations,  and  the  medium  through  which  they  are  commu- 
nicated, is  essentially  didactic  in  its  nature,  but  it,  nevertheless,  fre- 
quently bears  a  lyric  character,  and  becomes  sublime. 

Obs.  2. —  The  Form  of  Poetic  Compositions  among  the  Hebrews. — 
It  is  essential  to  pu.-try  that  it  should  appear  in  tho  form  of  verse. 
The  Hebrews  did  not,  however,  employ  measures,  rhythm,  or  rhyme 
for  this  purpose,  but  adopted  in  their  poetic  compositions  a  form  or 
style  peculiarly  their  own,  denominated  Parallelism ;  a  complete  verso, 
constructed  in  this  form,  consists  of  two  members  so  strictly  con- 
formed to  each  other,  that  almost  every  word  of  tho  ono  corresponds 
to  a  kindred  word  of  the  other.  These  parallel  members  either  con- 
tain the  same  sentiment,  merely  expressed  in  different  terms,  as,  for 
instance,  Ps.  19  :  1,  or  they  are  antithetic,  involving  an  opposition 
of  terms  and  sentiments,  as  in  Prov.  10:  1  or  7,  or  they  contain  a 
sentiment  and  an  image  of  it,  as  in  Prov.  27  :  3,  or  they  are  grada- 
tional,  as  Ps.  1  :  1,  &c.  When  the  resources  of  Hebrew  poetry  were 
more  fully  developed,  tho  employment  of  this  parallelism  was  marked 
both  by  greater  freedom  and  variety,  and  also  by  greater  precision 


196  REDEMPTION    AND    SALVATION. 

and  compactness.  —  In  addition  to  this  form  of  verse,  many  poetio 
productions  in  the  Old  Testament  arc  presented  as  stanzas ;  those  in 
which  the  stanzaic  character  appears,  as  in  many  of  the  Psalms, 
■were  unquestionably  prepared  in  reference  to  a  musical  accom- 
paniment. 

§  84.    The  Psalms. 

1.  The  richest  and  most  brilliant  gems  of  sacred  Lyric  poetry 
which  we  possess,  are  found  in  the  Book  of  Psalms.  It  was  not 
till  the  age  of  David  and  Solomon  had  arrived,  that  the  highest 
order  of  poetic  talent  was  developed,  and  the  most  varied  and 
perfect  psalmodical  compositions  were  furnished.  Of  the  sacred 
songs  belonging  to  an  earlier  period,  only  one,  the  "  Prayer  of 
Moses"  or  Ps.  90,  is  contained  in  the  Psalter.  Seventy-three  of 
the  Psalms  are  assigned  by  their  titles  to  David,  who  is  un- 
equalled as  a  psalmist.  Others  who  became  eminent  after  him, 
and  who  proceeded  from  the  schools  of  singers  which  he  esta- 
blished, are,  chiefly  :  Asaph,  Ilenian,  Jcduthun  and  the  sons  of 
Korah.  Only  two  psalms  bear  the  name  of  Solomon  (§  83). 
To  the  decline  of  religious  life  after  the  division  of  the  kingdom, 
may  be  ascribed  the  small  number  (about  nine),  of  such  poems 
composed  after  that  event,  for  the  inspired  men  who  then  ap- 
peared, employed  almost  exclusively  the  language  of  prophecy. 
Psalmodical  poetry,  however,  received  a  new  impulse  during  the 
period  of  the  Babylonian  captivity,  including  the  time  which  im- 
mediately preceded  and  followed  it,  since  the  number  of  Psalms 
belonging  to  it  amounts  to  forty-six.  The  last  momentous  occa- 
sion which  encouraged  the  people  to  sing  a  new  song  unto  the 
Lord,  namely  the  completion  of  the  walls  of  Jerusalem  under 
Nchemiah,  constituted  the  era  after  which  the  voices  both  of  the 
psalmodic  poet  and  of  the  prophet  ceased  to  be  heard. 

Ons.  —  Many  of  the  Psalms  are  furnished  with  inscriptions,  of 
which  some  name  the  respective  authors,  and  occasionally  indicate 
the  historical  circumstances  that  suggested  the  composition  of  them, 
while  others  contain  intimations  respecting  the  musical  accompani- 
ment;  to  the  latter  the  unintelligible  inscriptions  of  the  following 
psalms  specially  belong :  Ps.  9 ;  2*2:  45  :  56;  GO:  To:  80.  No  im- 
perative necessity  exists  for  doubting  the  genuineness  or  reliableness 
of  the  inscriptions.    The  word  Sclah,  which  frequently  occurs  in  tho 


REDEMPTION    AND    SALVATION.  197 

Psalms,  is  undoubtedly  a  musical  term.  Many  consider  it  to  bo 
equivalent  to  the  word  pause,  and  the  Greek  version  renders  it  by 
fttd^cApa,  interlude.  According  to  the  most  probable  conjecture,  this 
word  indicated  tho  time  when  the  notes  of  the  trumpets  of  the  priests 
Bhould  begin  to  accompany  the  vocal  music  of  the  singers  of  the 
psalms,  and  the  music  of  the  stringed  instruments  on  which  the  Le- 
vites  performed.  This  conjecture  derives  strong  confirmation  from 
the  circumstance  that  the  word  Selah  occurs  in  those  passages  alone, 
in  which  the  poet  gives  utterance  to  the  deepest  feelings  of  tho  heart, 
expresses  the  liveliest  hopes  and  desires,  or  pours  out  tho  most 
mournful  complaints ;  compare  Num.  10  :  10 ;  1  Chron.  16  :  4-7,  and 
37-42.  —  The  Psalms  may  be  classified  according  to  their  subjects, 
for  they  consist  of  hymns  of  praise  and  thanksgiving,  hymns  of  com- 
plaints (penitential),  and  didactic  hymns.  Ps.  6  ;  32 ;  38 ;  51 ;  102; 
130  and  143,  are  the  Penitential  Psalms. — Tho  entire  number  of  tho 
Psalms,  consisting  of  150,  is  divided,  like  the  writings  of  the  Law, 
into  five  books.  The  first  three  books,  extending  to  tho  end  of  the 
eighty-ninth  psalm,  consist,  principally,  of  those  which  were  com- 
posed by  David  and  his  school  of  singers ;  tho  last  two  contain  pro- 
ductions of  the  same  authors,  which  had  been  omitted  in  tho  former, 
and  also  those  which  belong  to  a  later  period.  Fifteen  of  the  psalms, 
from  Ps.  120  to  Ps.  134,  bear  the  title  of  "  Pilgrimage  songs  "  {can- 
ticum  graduum,  English  version — Songs  of  degrees),  which  indicates 
that  they  were  intended  for  the  regular  festival  journeys  of  the  people 
to  tho  temple  in  Jerusalem. —  Several  of  the  psalms  are  ascribed  to 
an  Asaph,  who  was  probably  a  great-grandson  of  the  eminent  singer 
known  by  the  same  name. 

2.  The  inestimable  value  which  the  Psalms  possess,  they  owe 
to  the  circumstance  that  they  reveal  the  power  and  depth  of  the 
spiritual  life  of  believers  under  the  old  covenant,  and  thus  open 
to  us  an  inexhaustible  source  of  consolation  and  admonition,  of 
encouragement  and  strength,  suited  to  our  own  spiritual  life. 
For  the  inner  life  of  the  men  of  God  who  composed  them,  is  so 
varied  and  so  abundant  in  experience,  temptation  and  consolation, 
and  their  views  of  their  own  life  and  of  the  dealings  of  God  with 
believers  are  derived  from  the  Spirit  of  God  with  such  clearness, 
that  their  representations  of  themselves,  of  the  world  and  of  God, 
have  become  a  type  and  mirror  adapted  to  all  times,  to  all  cir- 
cumstances, and  to  all  conditions  of  men.  Luther  could  indeed, 
with  perfect  justice,  remark  concerning  the  Psalms :  u.  Thou 
17» 


198  REDEMPTION    AND    SALVATION. 

readest  through  them  the  hearts  of  all  the  saints ;  and  hence  the 
Psalter  is  the  manual  of  all  the  saints,  for  each  finds  in  it,  in 
whatever  circumstances  he  is  placed,  psalms  and  words  so  well 
adapted  to  his  condition,  and  so  fully>  according  with  his  feelings, 
that  they  seem  to  have  been  thus  composed  for  his  own  sake, 
'  insomuch  that  he  cannot  find,  or  even  wish  to  find,  any  words 
that  are  better  suited  to  his  case."  The  Psalms  are,  however, 
pre-eminently  adapted  to  the  immediate  wants  of  those  who  are 
receiving  instruction  in  the  school  of  affliction. 

Obs.  —  In  reference  to  the  Imprecatory  psalms,  as  they  have  been 
termed  (such  as  Ps.  35 ;  52 ;  58 ;  59 ;  109;  137),  in  which  the  de- 
sire is  sometimes  expressed,  that  the  vengeance  of  God  might  destroy 
in  the  most  awful  manner,  the  enemies  of  the  kingdom  of  God  and 
of  individual  representatives  of  it,  the  following  considerations  claim 
attention.  1.  In  the  New  Testament  also  similar  expressions  occur 
(2  Tim.  4  :  14;  Acts  8  :  20 ;  23  :  3 ;  Rev.  6  :  ^0 ;  Matt.  11  :  20,  &c. ; 
23  :  13,  &c).  —  2.  The  vengeance  which  God  takes  on  hardened  and 
impious  men  is  necessary,  for  divine  justice  demands  it,  and  is  salu- 
tary, for  it  leads  to  the  victory  and  perfect  establishment  of  the  king- 
dom of  God  (Heb.  10  :  27,  31 ;  12  :  29 ;  Rom.  2:5;  Matt.  25  :  41, 
&c).  —  3.  Hence,  any  dissatisfaction  in  reference  to  this  ven- 
geance, is  really  dissatisfaction  in  reference  to  the  being  and  will 
of  God,  and  criminal  indifference  towards  the  kingdom  of  God. — 
4.  The  desire  to  see  God  take  vengeance  on  any  one,  deserves  our 
reprobation,  in  the  following  cases  only:  When  it  arises  in  an  indi- 
vidual, not  in  consequence  of  an  outrage  offered  to  the  honor  of  God, 
but  of  a  personal  injury  inflicted  on  himself;  or,  when  the  progress 
of  the  kingdom  of  God  is  not  its  sole  aim,  but  when  self-interest  has 
also  tended  to  produce  it;  or,  when  love,  ardently  desiring  the  sal- 
vation of  all  men,  is  wanting;  or,  finally,  when  it  does  not  refer  ex- 
clusively to  those,  whose  case  is  hopeless,  and  for  whom  the  apostlo 
does  not  say  that  we  should  pray  (1  John  5  :  1G). — 5.  Nearly  all  of  the 
imprecatory  psalms  were  furnished  by  David ;  but,  that  he  was  not 
governed  by  unworthy  and  revengeful  feelings,  is  demonstrated  by 
his  conduct  towards  Saul  (1  Sam.  24 :  26),  Shimei  (2  Sam.  1C :  10,) 
&c. ;  and  that  any  sudden  impulse  to  seek  revenge  was  promptly 
subdued  in  him,  even  by  a  gentle  appeal  to  his  conscience,  is  seen  in 
the  case  of  Nabal  (1  Sam.  25  :  13,  24,  32,  &c).  Such  feelings  of  re- 
venge could,  least  of  all,  have  existed  in  his  soul  during  those  most 
solemn  seasons,  in  which  he  composed  his  psalms  by  divine  inspira- 
tion ;  such  vindictive  feelings  are,  indeed,  condemned  in  the  most 


REDEMPTION    AND    SALVATION.  199 

emphatic  manner,  in  other  psalms,  as  for  instance,  Ps.  7  :  4,  5  (with 
which  his  lamentation  over  Saul  deserves  to  be  compared,  2  Sam.  1  : 
19,  &c.) ;  and  in  many  passages  of  the  Old  Testament  elsewhere, 
similar  expressions,  condemning  revenge,  occur,  as,  Job  31  :  29  ; 
Prov.  20  :  22;  24  :  17,  18,  29 ;  25  :  21.  With  these  may  be  compared 
the  positive  prohibition  of  revenge,  and  the  command  to  show  kind- 
ness to  an  enemy,  which  the  Law  already  contains  (Exodus  23  :  4, 
5;  Lev.  19  :  18). —  6.  In  nearly  all  of  the  imprecatory  psalms,  the 
imprecation  does  not  refer  to  particular  personal  enemies,  but  to  the 
enemies  of  Qod  and  of  his  people  in  general ;  it  is  not  aimed  at  hos- 
tile persons  concretely,  but,  abstractly,  at  those  who  entertain  hostile 
sentiments ;  it  is  directed  against  the  sin,  not  tho  sinner,  against  the 
crime,  not  the  criminal.  —  7.  It  is,  generally,  not  the  poet  himself, 
whose  injuries  and  persecutions  demand  revenge,  but  tho  ideal  per- 
son of  the  righteous  man  who  suffers  —  the  ideal  portraiture,  of 
which  the  most  perfect  view  is  given,  in  Ps.  22,  and  Isaiah  ch.  53, 
and  which  appeared  in  real  life  in  Christ.  —  8.  Nevertheless,  the  cir- 
cumstance should  not  be  overlooked,  that  these  psalms  belong  to  the 
old  covenant,  which  is  still  defective  and  not  designed  to  be  a  per- 
manent model  (see  Luke  9  :  54,  &c,  and  \  94  2,  Obs.  2).  — 9.  On  the 
other  hand,  they  contain  a  very  salutary  antidote  against  the  religious 
sentimentality  and  feebleness  of  the  present  times,  against  the  pre- 
vailing lax  views  of  sin  and  holiness,  &c. 

3.  With  all  their  excellencies,  the  Psalms,  like  the  Old  Testa- 
ment in  general,  furnish  only  incomplete  views  of  the  divine  plan 
of  salvation.  Their  doctrines  and  ethics  are  founded  on  the  reve- 
lations given  -in  the  Pentateuch,  and  afterwards  more  fully  de- 
veloped in  history  and  prophecy.  They  certainly  indicate  a  pro- 
gress in  knowledge ;  but  this  progress  consists,  not  in  the  addi- 
tion of  new  matter  derived  from  revelation,  hut  in  a  further 
development,  and  in  deeper  and  clearer  views  of  the  matter 
already  given,  as  the  Messianic  psalms,  in  particular,  plainly 
show.  The  representations  which  these  contain  do  not,  in  fact, 
give  additional  extent  to  the  fundamental  promises  in  Gen.  12  : 
3  (§  24.  1,  Obs.  2),  and  in  2  Sam.  7  :  12-16  (§  76).  The  poet 
does  not,  like  the  prophets,  furnish  new  words  and  revelations  of 
God,  but  testimony  respecting  the  views  which  his  own  mind, 
enlightened  by  the  Spirit  of  God,  has  taken  of  the  promises 
hitherto  made;  the  result  is,  that  these  promises  arc  now  placed 
in  a  new  light,  and  acquire  greater  distinctness  and  expansion. 


200  REDEMPTION    AND    SALVATION. 

Some  of  the  Psalms  are  directly  Messianic  (prophetical);  the 
believing  and  divinely-inspired  mind  intentionally  begins  with  the 
theme  furnished  by  the  words  and  promise  in  2  Sam.  ch.  7,  and 
ponders  and  develops  it;  besides  these,  we  meet  with  psalms 
which  are  typically  Messianic;  in  these,  the  sacred  poet  refers 
to  the  present  experience,  circumstances,  feelings  and  hopes  of 
himself  or  of  others  :  but,  entertaining  a  view  or  a  presentiment 
of  the  significance  and  importance  of  all  these  in  regard  to  the 
development  of  the  kingdom  of  God,  and,  impelled  by  the  Spirit 
of  prophecy,  he  portrays,  more  or  less  consciously,  the  future 
Messiah,  in  whom  all  these  circumstances  will  be  manifested  in 
their  archetypal  and  complete  form.  The  line  of  demarkation 
between  these  two  kinds  of  psalms,  is  not,  however,  always  dis- 
tinctly drawn,  since  the  typical  and  the  direct  prophetical  mate- 
rials frequently  coalesce. 

Ons.  —  Of  the  prophetical  Messianic  psalms,  all  of  which  are 
founded  on  2  Sam.  ch.  7,  the  following  arc  the  most  important.  Ps.  2 
presents  the  vast  scene  in  which  the  Son  of  David  appears  as  the 
Redeemer  and  the  Judj^e  ;  "Thou  art  my  Son  ;  this  day  have  I  be- 
gotten thee"  (v.  7).  "  Kiss  the  Son,  lest  he  be  angry,  and  ye  perish 
from  the  way"  (v.  12). —  Ps.  110  describes  the  eternal  kingdom  and 
priesthood  of  the  Messiah  :  "  The  Lord  said  unto  my  Lord,  Sit  thou 
at  my  right  hand,  until  I  make  thine  enemies  thy  footstool.  The 
Lord  shall  send  the  rod  (sceptre)  of  thy  strength  out  of  Zion :  rule 
thou  in  the  midst  of  thine  enemies"  (v.  1,  2).  "The  Lord  hath 
6worn,  and  will  not  repent :  Thou  art  a  priest  for  ever  after  the 
order  of  Melchizedek"  (v.  4). —  Ps.  72  describes  the  Messiah  as  the 
Prince  of  peace,  prefigured  by  Solomon  whose  reign  is  peaceful ;  this 
psalm  is  already  found  on  the  boundary  between  the  prophetic  and 
typical  psalms. —  Ps.  45  is  in  the  same  position;  it  is  a  song  of 
praise  for  the  wedding-day  of  a  king  unto  whom  no  one  is  like.  It 
may  have  been  composed  on  the  occasion  of  the  marriage  of  Solo- 
mon ;  the  whole  description,  however,  is  so  lofty  and  significant,  that 
we  are  compelled  to  admit  that  the  poet  consciously  and  designedly 
looked  beyond  the  present  imperfect  and  prefigurative  occasion,  and 
intended  to  describe  the  marriage  of  the  future  Son  of  David,  of  Mes- 
siah the  "  King,"  and  the  "  King's  daughter,"  or,  Israel  with  the 
"  virgins  her  companions  that  follow  her,"  that  is,  the  heathen  na- 
tions (v.  13,  14).  "  Thou  art  fairer  than  the  children  of  men  :  grace 
is  poured  into  thy  lips:  therefore  God  hath  blessed  thee  forever. 


REDEMPTION    AND    SALVATION.  201 

Gird  thy  sword  upon  thy  thigh,  0  most  Mighty,  with  thy  glory  and 
thy  majesty"  (v.  2,  3).  "Thy  throne,  0  God,  is  for  ever  and  ever: 
the  seeptre  of  thy  kingdom  is  a  right  sceptre.  Thou  lovest  righteous- 
ness, and  hatest  wickedness  :  therefore  God,  thy  God  hath  anointed 
thee  with  the  oil  of  gladness"  (v.  6,  7).  —  Among  the  typical  Mes- 
sianic psalms,  P8.  22  is  the  most  remarkable.  David,  the  poet,  is 
meditating  upon  his  own  sufferings,  and  the  blessed  fruits  which 
they  produced  for  him  and  for  the  kingdom  of  God  ;  he  is  then  im- 
pelled by  the  Spirit  of  God  which  animates  him,  to  describe  other 
sufferings,  infinitely  higher,  far  more  significant  and  more  blessed 
than  his  own.  He  was,  unquestionably,  guided  by  the  presentiment 
that  the  path  of  sufferings  which  conducted  him  to  glory,  would  also 
conduct  the  promised  eternal  heir  of  his  throne  to  glory,  and,  fur- 
ther, that  even  as  the  glory  of  the  latter  would  bo  incomparably 
higher  than  his  own,  so  too  the  sufferings  of  the  latter  would  be  in- 
comparably deeper  and  more  intense.  "  My  God,  my  God,  why  hast 
thou  forsaken  me?"  (v.  1).  "I  am  a  worm,  and  no  man  ;  a  reproach 
of  men,  and  despised  of  the  people.  All  they  that  see  me  laugh  me 
to  scorn :  they  shoot  out  the  lip,  they  shako  the  head,  saying,  He 
trusted  on  the  Lord  that  he  would  deliver  him:  let  him  deliver  him, 
seeing  he  delighted  in  him"  (v.  6-8).  "I  may  tell  all  my  bones: 
they  look  and  stare  upon  me.  They  part  my  garments  among  them, 
and  cast  lots  upon  my  vesture"  (v.  17,  18).  "I  will  declare  thy 
name  unto  my  brethren:  in  the  midst  of  the  congregation  will  I 
praise  thee"  (v.  22).  "  All  the  ends  of  the  world  shall  remember 
and  turn  unto  the  Lord ;  and  all  the  kindreds  of  the  nations  shall 
worship  before  thee"  (v.  27).*  Compare  Isaiah  ch.  53,  in  which 
passage  the  views,  which  first  meet  us  here,  are  fully  expanded. 

§  85.   The  Book  of  Proverbs. 

The  collection  of  Scriptural  proverbs  transmitted  to  us,  and 
called  "the  Proverbs  of  Solomon"  (Proverbia,  rtapotpuu),  contains 
about  500  short  and  expressive  sayings  (maxims,  gnomes,  Hcb. 
ma*haT)t  in  the  form  of  poetry,  —  "apples  of  gold  in  pictures  of 

*  Objections  which  are  not  without  weight  have  been  made  to  the  pas- 
sage in  v.  10,  as  it  stands  in  Luther's  [German,  and  in  the  authorized 
English]  version,  viz.  "They  pierced  my  hands  and  my  feet."  The 
following  has  been  proposed  as,  probably,  a  more  accurate  version : 
"Dogs  have  compassed  me:  the  assembly  of  the  wicked  have  enclosed 
me,  as  the  lion  my  hands  and  my  feet." 


202  REDEMPTION     AND     SALVATION. 

silver."  (ch.  25  :  11.  It  is  inappropriate  to  term  them  merely 
Proverbs,  as  they  are  by  no  means  national  or  popular  sayings,  to 
which  popular  wit  or  prevailing  opinions  may  have  incidentally 
given  birth;  the  latter  often  express  thoughts  which  are  remark- 
ably deep  or  pointed,  it  is  true,  but  they  as  often  present  nothing 
but  the  unsanctified  and  crude  moral  principles  and  the  worldly 
wisdom  of  popular  life.  We  find  in  those  before  us,  on  the 
contrary,  the  aphorisms  of  particular  sages,  who  set  forth  funda- 
mental principles  on  which  the  true  wisdom  of  life  is  established, 
and  which  are  adapted  to  promote  the  moral  and  religious  culture 
of  the  people.  Other  nations  also  have  possessed  poets  who 
adopted  the  sententious  style,  but  the  essential  difference  between 
them  and  the  Hebrew  sages,  is  found  in  the  circumstance  that 
the  latter  derive  their  views  primarily  from  an  objective  divine 
revelation,  the  truths  of  which  they  apply  to  the  various  relations 
and  circumstances  of  life;  and,  further,  that  their  own  deep 
meditations,  and  the  influence  of  the  same  Spirit  from  which 
that  revelation  itself  proceeded,  ultimately  furnish  truly  sanctified 
precepts  of  wisdom  suited  to  the  purposes  of  life.  If  David  is 
the  first  and  most  successful  writer  of  psalmodieal  poetry,  Solo- 
mon is,  on  the  other  hand,  the  first  and  most  successful  writer  of 
proverbial  poetry,  and  by  far  the  largest  portion  of  the  remains 
of  this  style  of  composition  which  we  possess,  is  undoubtedly 
furnished  by  him. 

Obs.  —  The  book  of  Proverbs  consists,  as  the  different  titles  indi- 
cate, of  several  independent  collections.  The  first  nine  chapters 
constitute  a  complete  whole,  of  a  general  character,  chiefly  occupied 
with  the  praise  of  wisdom.  With  the  tenth  chapter,  another  collec- 
tion commences,  entitled  "  The  proverbs  of  Solomon."  The  third, 
contained  in  ch.  25-29,  commences  with  the  words:  "These  are 
also  proverbs  of  Solomon,  which  the  men  of  Hezekiah,  king  of  Ju- 
dah,  copied  out.'''  These  collections,  accordingly,  contain  no  proverhs 
except  those  of  Solomon,  and  were  formed  at  different  periods.  The 
proverbs  of  another  sage,  named  Agur,  are  given  in  the  thirtieth 
chapter;  the  next  chapter  begins  with  "  the  words  of  king  Lemuel, 
the  prophecy  that  his  mother  taught  him,"  and  concludes,  v.  10-31, 
with  an  alphabetical  poem,  containing  the  praises  of  a  virtuous  wo- 
man. (Lemuel  is  an  assumed  name,  equivalent  to  devoied  to  God. 
Agur  may  have  also  written  this  concluding  chapter.) 


REDEMPTION    AND    SALVATION.  203 


§  86.    The  Song  of  Solomon,  or  Canticles. 

This  uncommonly  beautiful,  tender  and  truly  poetical  compo- 
sition bears  the  title  of  "  The  Song  of  songs,  which  is  Solomon's," 
that  is,  the  most  beautiful  of  all  his  songs.  It  owes  its  name  not 
only  to  its  great  poetical  excellence,  but  also,  in  a  pre-eminent 
degree,  to  the  depth  and  manifold  applicability  of  the  sentiments 
which  it  contains.  It  is  the  lyric  out-pouring  of  two  loving 
hearts  —  of  king  Solomon,  and  of  an  engaging  shepherdess, 
named  Shulamith,  and  presents  an  ideal  of  indescribably  tender, 
pure,  ethereal,  and  nevertheless,  of  ardent  love.  The  whole 
bearing  of  the  poem,  its  admission  into  the  number  of  the  sacred 
writings  of  the  old  covenant,  and  the  analogy  found  between  its 
sentiments  and  forms  of  expression  and  those  occurring  in  otln t 
portions  of  the  Old  Testament,  establish  the  following  conclu- 
sions :  that,  according  to  the  intention  of  the  writer,  and  agree- 
ably to  the  unanimous  declarations  of  the  ancient  Hebrews,  this 
book  does  not  consist  of  an  erotic  poem  of  an  ordinary  kind,  but, 
on  the  contrary,  presents  a  scene  of  earthly  but  pure  love,  as  an 
image  of  the  relation  subsisting  between  the  Lord  and  his 
Church,  as  his  bride.  (Hosea  2  :  19,  20.)  In  accordance  with 
the  lyric  character  of  the  poem,  we  are  at  once  introduced  into 
the  midst  of  the  history  of  the  development  of  this  divine  love. 
Hence,  the  various  alienations  and  approximations  or  varying 
phases  of  tender  love,  leading  ultimately  to  a  perfect  union,  are 
here  described,  not  in  the  form  of  a  history  regularly  completed 
according  to  the  succession  of  events,  but  in  a  selection  of  par- 
ticular scenes  of  special  significance.  Solomon,  the  beloved,  the 
chiefest  among  ten  thousand,  is  the  Lord;  the  Bride,  whose  name 
is  derived  from  his  own  (Shulamith,  from  Solomon,  Hebrew 
form,  Shelomoli),  is  not,  primarily,  the  individual  soul,  but  the 
Church  or  congregation  of  the  Lord,  and  the  Song  is  only  in  so 
far  applicable  to  the  former,  as  the  individual  soul,  like  a  mirror, 
reflects  the  image  of  the  whole  Church. 

Obs. — The  considerations  which  justify,  and,  indeed,  imperatively 
demand  an  allegorical  interpretation  of  this  poem,  are,  principally, 
the  following:  — (1.)  The  native  soil  of  all  the  poetic  compositions 


204  REDEMPTION    AND    SALVATION. 

of  the  Hebrews,  is  religion,  namely,  the  theocracy.  (2.)  Bridal  and 
nuptial  terms,  intended  to  describe  the  relation  of  the  Lord  to  his 
Church,  continually  occur  in  the  Old  and  New  Testaments,  some- 
times employed  in  an  indefinite  manner,  and  sometimes  with  full 
details.  (Sec,  for  instance,  Jer.  2:2:  Hos.  2  :  19,  20 ;  I?a.  54  :  5  ; 
62  :  4,  5  :  Ezek.  1G  :  8-14 ;  John  3  :  29 ;  Matt.  9  :  15  :  2  Cor.  11:2; 
Eph.  5  :  25-27  ;  Rev.  19  :  7  ;  21  :  2 ;  22  :  17,  <vc.)  (3.)  A  direct  and 
literal  application  of  the  details,  in  the  interpretation  of  the  poem, 
cannot  be  sustained.  The  images  which  are  employed,  would  often 
be  very  inappropriate  and  awkward  (as  C  :  4;  8:  5,  «S:c.),  unless 
another  ideal  existed  in  the  recesses  of  the  soul  of  the  poet,  to  which 
they  are  better  suited  ;  easy  transitions  from  the  sign  to  the  thing 
signified,  often  occur,  &c.  (4.)  This  poem  was  regarded  in  the  ear- 
liest times  already,  and,  in  particular,  by  those  who  fixed  the  Canon, 
as  an  allegory,  &c. — The  forty-fifth  psalm  is  analogous  to  it. 

§  87.    The  Book  of  Job. 

The  book  of  Job  is  occupied  in  solving  a  problem  which 
deeply  interested  the  thcocratieal  mind:  it  investigates  the  rela- 
tion or  eonneetiou  between  the  afilietions  of  the  righteous  and  the 
justice  of  God.  As  a  poetic  composition,  it  claims  the  highest 
rank.  The  topics  which  it  selects,  and  which  it  illustrates  as  fully 
as  that  era  of  revelation  admitted,  are  the  following:  the  con- 
nection between  sin  and  misery;  the  nature  of  divine  retribution, 
and  the  divine  mode  of  educating  man;  the  necessity  of  adopt- 
ing, in  the  kingdom  of  God,  the  fundamental  law,  that  the  path 
to  greatness  and  glory  should  always  lead  through  humiliation 
and  affliction  as  a  preparatory  discipline.  It  also  gives  promi- 
nence to  the  problem  of  the  righteous  man  who  suffers  affliction, 
of  which  both  the  complete  sketch  and  the  solution  are  propheti- 
cally exhibited  in  Ps.  22  and  Isa.  ch.  53,  and  the  actual  solution 
of  which,  on  Golgotha,  brought  salvation  to  the  whole  human 
race.  —  The  poet  employs,  as  the  foundation  of  the  whole  work, 
the  ancient  tradition  of  the  accumulated  misfortunes  of  a  devout 
nomadic  prince,  named  Job  (see  Ezek.  14  :  14,  20,  in  which 
chapter  Job,  Noah  and  Daniel,  are  extolled  as  models  of  human 
righteousness).  The  book  consists  of  three  parts :  the  prologue 
(ch.  1,  2);  the  dialogue  (ch.  3-41);  and  the  epilogue  (ch.  42). 
The  prologue  and  epilogue  are  written  in  prose,  the  former  fur- 


REDEMPTION    AND   SALVATION.  205 

nishing  an  introduction  of  the  whole,  and  the  latter  relating  the 
issue.  The  remaining  portion,  constituting  the  body  of  the  work, 
is  written  in  poetry,  in  the  form  of  a  dialogue ;  the  main  subject 
is  first  viewed  in  the  light  of  reason,  and  then  decided  by  the 
interposition  and  words  of  the  Lord.  —  The  composition  of  the 
book,  in  point  of  time,  has  been  assigned  by  many  to  the  age  of 
Moses,  or  to  one  still  earlier,  and  some  have  even  designated 
Moses  himself  as  the  author.  These  views  are  confirmed,  as  it 
has  been  alleged,  by  the  patriarchal  aspect  of  the  persons  and 
circumstances  described  in  the  book,  and  by  the  absence  of  any 
reference  to  the  Law  and  the  theocracy.  The  great  abilities  of 
the  poet,  however,  who  was  able  to  reproduce  the  language  and 
circumstances  of  that  early  age  with  entire  success,  easily  account 
for  these  features.  On  the  other  hand,  the  language  and  style, 
the  great  intelligence  and  highly  cultivated  mind  of  the  author, 
his  acquaintance  with  other  countries,  the  highly  developed 
form  of  the  poetry,  the  design  and  tendency  of  the  matter,  &c., 
conclusively  show,  that  the  poem  belongs  to  the  most  flourishing 
period  of  the  Hebrew  state,  with  respect  to  public  affairs,  popular 
life,  and  the  state  of  the  arts  and  sciences,  and  that  it  was,  con- 
sequently, composed  during  the  age  of  Solomon. 

Obs.  1.  —  The  contents  of  the  poem  are  the  following:  Job,  a  no- 
madic prince  in  the  land  of  Uz  (north-east  of  the  mountains  of 
Edom),  is  wealthy,  enjoys  the  blessing  of  the  Lord,  and  is  highly 
esteemed  by  men.  Satan,  the  accuser  (Rev.  12  :  10),  endeavors  to 
render  his  uprightness  suspicious  in  the  eyes  of  God.  The  Lord  de- 
signs to  convince  the  accuser  that,  in  this  case  also,  his  plans  will  fail ; 
he  likewise  intends  to  prove  Job,  and  cleanse  his  heart,  in  which  a 
refined  self-love,  together  with  self-righteousness  and  self-confidence 
still  dwelt,  sustained  by  a  course  of  prosperity.  He  consequently 
permits  the  accuser  to  take  the  lives  of  Job's  sons  and  daughters, 
and  to  destroy  all  his  possessions.  After  messengers  of  evil  tidings 
had  appeared  in  rapid  succession,  Job,  nevertheless,  said :  "  The 
Lord  gave,  and  the  Lord  hath  taken  away:  blessed  bo  the  name  of 
the  Lord."  Satan  now  obtains  permission  to  touch  Job's  person, 
but  not  to  destroy  his  life.  The  terrible  disease  termed  elephantiasis 
(the  most  horrible  species  of  the  leprosy),  covered  Job's  body  with 
sore  boils  from  the  sole  of  his  foot  unto  the  crown  of  his  head ;  even 
his  wife  mocks  him  on  account  of  his  integrity,  and  tells  him  to  re- 
18 


206  REDEMPTION    AND    SALVATION. 

nounco  God.  But  he  says:  "Shall  we  receive  good  at  the  hand  of 
God,  and  shall  we  not  receive  evil?"  In  all  this  did  not  Job  sin 
with  his  lips.  Three  friends  visit  him,  named  Eliphaz,  Bildad  and 
Zophar;  they  had  intended  to  speak  words  of  comfort,  but  when 
they  approach  and  see  his  utter  wretchedness,  they  are  speechless. 
After  seven  days  of  painful  silence,  Job  opens  his  mouth  and  curses 
the  day  of  his  birth.  His  friends  feel  impelled  to  contradict  him  ; 
they  desiro  to  justify  God,  and  proceed  to  accuse  Job  of  secret  sins 
and  baso  hypocrisy.  Job  is  conscious  that  such  accusations  are  un- 
just, and,  provoked  by  the  injudicious  zeal  of  his  friends,  he  even 
begins  to  contend  with  God.  Thus  his  secret  self-love  and  self-right- 
eousness, which  are  to  be  overcome,  are  plainly  revealed ;  neverthe- 
less, his  trust  in  God  and  his  righteousness  still  predominate.  On 
more  than  one  occasion  a  gleam  of  truth  irradiates  his  soul,  and 
conducts  him  nearer  to  the  true  solution  of  the  problem.  His  friends 
are  at  length  silenced,  and  he  remains  the  last  speaker.  Another 
interlocutor,  named  Elihu,  now  comes  forward  (eh.  32),  whom  the 
reverence  duo  to  age  had  hitherto  restrained,  but  whom  the  impetu- 
osity of  youth  no  longer  allowed  to  suppress  his  own  clearer  views. 
His  wrath  was  kindled  against  the  three  friends,  on  account  of  their 
unskilful  defence  of  God,  and  their  unjust  condemnation  of  Job,  and 
also  against  Job,  who  declared  himself  to  be  pure  and  guiltless  in 
the  presence  of  God.  The  leading  principle  developed  in  his  argu- 
mentation, which  essentially  furnishes  a  solution  of  the  problem,  as 
far  as  man  is  able  to  fathom  it,  is  the  following:  that  the  afflictions 
of  the  righteous  are  not  necessarily  or  absolutely  an  indication  of 
divine  wrath,  but  much  rather  of  his  chastening,  disciplinary  and 
purifying  grace,  and  are  designed  to  convince  them  of  subtile  and 
deeply-hidden  sins,  and  to  heal  them.  Job  is  silent,  for  he  is  already 
subdued  by  human  wisdom.  At  the  conclusion  of  the  address  of 
Elihu,  the  Lord  himself  appears  in  a  whirlwind,  and  completes  the 
work  of  humbling  Job,  who  had  attempted  to  contend  with  God. 
"Gird  up  now  thy  loins  like  a  man;"  he  says,  "for  I  will  demand 
of  thee,  and  answer  thou  me."  And  his  questions,  which  refer  only 
to  the  most  obvious  of  his  ways  and  wonders  in  nature,  nevertheless 
put  all  human  wisdom  to  shame.  With  how  much  less  propriety 
may  that  wisdom  presume  to  judge  the  wonderful  ways  of  his  jus- 
tice and  grace  among  men !  Job  repents  and  condemns  himself  alone. 
The  Lord  rebukes  the  folly  of  the  three  friends,  acquits  Job  of  the 
charges  which  they  had  made  against  him,  and  restores  to  him  two- 
fold all  that  he  had  lost. 
Obs.  2.  —  The  book  of  Job  is  not  an  ordinary  theodicy,  intended 


REDEMPTION    AND    SALVATION.  207 

to  justify  God  in  reference  to  the  existence  in  this  world  of  the 
misery  and  the  evils,  which  often  oppress  the  righteous,  while  the 
wicked  appear  to  be  spared.  It  rather  ascribes  these  to  the  creature 
in  heaven  and  on  earth,  and  suppresses  the  whole  question,  as  far  as 
idle  curiosity  asks  for  an  answer,  by  furnishing  the  evidence  of  the 
short-sightedness  of  man.  The  three  friends  devise  a  theodicy  which 
puts  them  to  shame  in  the  end.  .Diseases,  death  and  misery,  entered 
the  world  by  sin  ;  all  men  are  sinners,  and  even  the  most  righteous 
among  them  cannot  complain,  although  accumulated  temporal  afflic- 
tions may  overwhelm  them,  for  they  have  deserved  still  more  severe 
chastisements.  The  error  of  Job's  friends  consisted  in  the  inference 
which  they  drew,  that  he  was  a  greater  sinner  than  other  men,  be- 
cause he  suffered  afflictions  which  were  unusually  severe.  Their  sin 
consisted  in  their  belief  that,  in  comparison  with  Job,  they  were 
pure  themselves,  because  they  were  exempted  from  similar  calami- 
ties, while  in  truth,  they  were,  like  all  men,  worthy  of  the  same 
curse.  Affliction  is  the  punishment  and  curse  of  unbelief,  but  is 
the  chastisement  and  the  blessing  appropriated  to  faith,  and,  in  the 
hands  of  Qod,  the  means  of  disciplining  and  purifying  the  soul. 


SIXTH  PERIOD. 

FROM  THE  BUILDING    OP    TnE    TEMPLE    TO    THE    CESSATION  OP 
PROPHECY. 

(A  period  of  about  e00  years.) 

§  88.  Characteristic  Features  of  this  Period. 

1.  In  consequence  of  David's  victories,  the  theocratic  state  had 
attained  the  whole  extent  which  God  had  originally  assigned  to 
it.  It  did  not  maintain  its  lofty  position  ;  the  faults  which  the 
kings  and  the  people  committed,  caused  it  henceforth  to  approach 
its  dissolution.  The  latter  portion  of  the  reign  of  Solomon  already 
contained  all  the  germs  of  the  subsequent  decay  and  ruin.  His 
kingdom  was  divided,  and  the  two  independent  kingdoms  which 
succeeded,  assumed  a  hostile  attitude  towards  each  other;  alliances 
and  wars  with  other  nations,  both  equally  ungodly,  then  followed; 
and,  above  all,  the  tendency  to  renounce  Jehovah  and  to  establish 
worship  in  high  places,  the  worship  of  calves,  and  the  worship  of 
nature,  continually  gained  strength.     The  inward  vigor  of  tho 


208  REDEMPTION    AND    SALVATION. 

state  was  necessarily  impaired  by  the  operation  of  these  causes, 
and  the  divine  judgment,  which  was  long  delayed,  but  which  was 
unerring  and  sure,  ultimately  overwhelmed  the  state  and  aban- 
doned it  as  a  prey  to  the  heathen.  Numerous  prophets,  full  of 
courage  and  holy  zeal,  endeavored  to  counteract  the  unthcocratic 
degeneracy  of  the  kings  and  the  people,  but  their  labors  produced 
no  permanent  results  (§  99). 

Obs.  —  The  worship  offered  in  high  places  (as  the  worship  of  Je- 
hovah) was  a  wilful  and  unthcocratic  renewal  of  the  patriarchal 
forms.  These  were  appropriate  in  the  earliest  ages,  for  the  eleva- 
tion, hill  or  high  place,  is  an  altar  of  nature;  but  in  this  more  ad- 
vanced period,  when  the  kingdom  of  God  had  been  already  further 
developed,  such  worship  was  a  sinful  opposition  to  the  divinely- 
appointed  worship  at  the  tabernacle,  and  the  temple.  This  worship 
in  high  places  possibly  received  a  new  impulse  after  David's  days, 
originating  in  a  spirit  of  hostility  towards  the  temple  of  Solomon. 
It  appears,  however,  in  a  less  unfavorable  aspect  in  the  kingdom  of 
Israel  than  in  the  kingdom  of  Judah.  In  the  former,  it  might  be 
regarded  with  indulgence  and  even  approbation,  since  the  interest 
of  the  people  in  the  temple  had  been  politically  destroyed.  Israel 
was,  indeed,  brought  back,  by  the  violent  measures  of  Jeroboam,  to 
the  original  position  of  the  patriarchs  with  respect  to  the  public  wor- 
ship of  God ;  eminent  prophets,  accordingly,  in  the  kingdom  of 
Israel,  like  Elijah  and  Elisha,  worshipped  in  high  places. —  The  wor- 
ship of  calves,  which  had  once  been  seen  in  the  wilderness,  but  which 
was  suppressed  by  the  vigorous  measures  of  Moses,  was  designed  to 
be  a  worship  of  Jehovah,  but  assumed  a  form  allied  to  the  Egyptian 
mode  of  adoring  animals ;  its  ungodly  character  appears  in  its  trans- 
gression of  the  commandment:  "Thou  shalt  not  make  unto  thee  any 
graven  image,  or  any  likeness,  &c."  (Exodus  20  :  4.)  —  For  the  wor- 
ship of  nature,  see  g  G4.  2,  Obs.  1. 

2.  The  worship  peculiar  to  the  Old  Testament  appeared  in  its 
most  perfect  form,  when  the  Temple  was  completed.  But  Pro- 
phecy now  passes  beyond  the  sphere  of  this  worship,  and  indi- 
cates that  the  present  particular  and  symbolic  form  of  the  king- 
dom of  God  will  necessarily  undergo  a  change  and  become  a 
universal  form,  presenting  the  reality  announced  by  any  previous 
symbol ;  thus  Prophecy  leads  by  preparatory  steps  to  the  disso- 
lution of  the  form  of  the  Old  Testament  worship,  and  to  the  ful- 


REDEMPTION    AND    SALVATION. 


209 


filment  of  its  (typical)  contents.  Although  Prophecy  had  hitherto 
been  characterized  merely  by  zeal  for  the  Law  and  its  worship, 
and  seemed  to  be  simply  tlie  successor  of  Moses  in  the  order  of 
time,  it  began,  in  this  period,  to  pass  beyond  the  boundaries  which 
Moses  had  reached,  and  enlarged  and  developed  the  work  which 
he  had  commenced ;  it  now  appears,  consequently,  rather  as  the 
harbinger  of  Christy  who  fulfilled  all  that  was  old,  made  it  new, 
and  completed  a  work  that  endures  forever.  In  this  manner  the 
conception  of  the  Messiah  became  fully  distinct,  and  acquired  a 
complete  form.  Prophecy  continually  furnished  new  views  of  the 
image  of  tho  promised  Son  of  David,  and  the  more  gloomy  the 
scene  became  which  the  times  exhibited,  the  more  earnestly  did 
faith  look  forward  to  tho  future  fulfilment  of  the  Law  and 
Prophecy. 

Obs. — The  following  list  of  the  kings  of  Judah  and  Israel  may 
serve  to  give  additional  distinctness  to  the  history  of  this  period,  in 
its  chronological  and  synchronal  aspects.  Tho  years  indicate  the 
commencement  of  the  reign  of  each  of  the  kings. 


Kingdom  of 
Judah. 

Year 

before 
Chri»t 

Kingdom  of 
Israel. 

Kingdom  of 
Judah. 

Year 
before 
Christ 

Kingdom  of 

Israel. 

1.  Kehoboam, 

975 

1.  Jeroboam, 

10,  Uzziah  (Aza- 

810 

—__ _ 

2.  Abijah  (AM- 

957 



riah), 

.       jun), 

1 

783 

Anarchy, 

3.  Ata, 

955 

— — 

— - — 

772 

14.  Zachariah, 

954 

2.  Nadab, 

———— 

771 

15.  Shall  urn, 

952 

3.  Baasha, 



771 

l>i.  Mriiahnn, 

i 

930 

4.  Elah. 

— — 

760 

17.  Pekahlah, 



929 

5.  Zimri, 

^—— 

759 

18.  Pckah, 



929 

6.  Omri, 

11.  Jotham, 

758 

^___ 



918 

7.  Ahab, 

12.  Ahaz, 

742 

— ___ 

4.  Jehothaphat, 

914 





739 

Anarchy, 



897 

8.  Ahaziah, 

! — 

730 

19.  Jlothea, 



896 

9.  Jeboram  (Jo- 

13.  Hezekiah, 

727 

ram), 

. 

722 

Overthrow      of 

5.  Johoram, 

889 

the  kingdom. 

6.  Abaxiah. 

884 

— ^— 

14.  Manasseh, 

696 

7.  (Atbaliah), 

8.  Joash  (Jeho- 

883 

877 

10.  Jehu, 

15.  Amon, 

16.  Josiah, 

641 
639 

Mb), 

17.  Jehoahaz, 

609 

856 

11.  Jehoahax, 

18.  Jeholakim, 

608 

.. 

840 

12.  Jehoasb  (Jo- 

19.  Jehoiachin, 

599 

ash), 

20.  Z<dekiah, 

598 

9.  Amatiah, 

838 



Overthrow      of 

588 

824 

13.  -Jeroboam  II. 

the  kingdom, 

The  memory  may  be  assisted  by  attention  to  the  following  chrono- 
logical points :  Division  of  the  kingdom,  975  years  before  Christ ;  — 
18* 


210  REDEMPTION    AND    SALVATION. 

Jehosaphat  and  Ahab,  about  900  ; — .Jehu  and  Athaliah,  about  888; — 
Jeroboam  II.  and  Uzziah  (and  those  prophets  whose  writings  still 
remain  as  witnesses  of  their  labors)  about  800; — Hezekiah,  and  the 
overthrow  of  the  kingdom  of  Israel,  722;  overthrow  of  the  kingdom 
of  Judah,  588. — In  the  column  of  the  kings  of  Judah,  the  names  of 
those  who  entertained  theocratieal  sentiments,  are  printed  in  Italic 
letters  ;  in  the  column  of  the  kings  of  Israel,  the  names  of  those  with 
whom  the  successive  Israelitish  dynasties  began,  are  similarly  dis- 
tinguished. 

§  89.    Connection  of  the  History  of  Israel  and  of  the  Colcmpo- 
raneous  Pagan  Kingdoms. 

1.  The  history  of  the  children  of  Israel  begins  to  assume  a 
new  character;  their  connection  with  heathen  nations  acquires 
greater  prominence,  and  becomes  more  ominous,  than  at  any 
former  period.  The  efforts  of  the  pagan  monarchies  to  gain  uni- 
versal empire  are  more  plainly  made,  and  become  more  compre- 
hensive, as  time  advances.  The  land  of  Israel,  in  the  centre  of 
the  commerce  and  political  movements  of  the  world,  and  partially 
exposed  to  the  assaults  of  the  great  powers  both  of  Asia  and 
Africa,  which  contend  with  each  other  for  universal  dominion,  is 
regarded  by  the  latter  with  covetous  eyes.  In  proportion  as  the 
chosen  people  become  unmindful  of  their  own  peculiar  vocation, 
and  conform  to  the  practices  of  pagans,  they  are  involved  in  the 
disputes  of  hostile  monarchs,  and  cannot  escape  an  overthrow,  for 
Israel's  strength  had  hitherto  consisted  in  its  seclusion  from  the 
world.  Thus,  by  a  natural  course  of  development,  the  kingdoms 
of  the  world  become  the  rod  with  which  God  chastises  the  people 
who  had  become  unfaithful  to  their  divine  calling.  It  is  not 
merely  the  military  power  of  these  kingdoms,  but  also  the  hand 
of  God,  which  opens  pathways  over  seas  and  through  deserts, 
across  mountains  and  deep  valleys,  by  which  their  armies  can 
roach  the  very  heart  of  the  holy  land,  although  its  position  and 
natural  features  had  seemed  to  secure  it  from  invasion. 

2.  Nevertheless,  the  arrogance  of  these  pagans,  and  their  con- 
tempt of  Jehovah,  the  God  of  Israel,  do  not  remain  unpunished; 
divine  justice  overtakes  the  guilty.  The  kingdoms  of  the  world 
successively  rise,  violate  the  sanctuary  of  God,  and  are  over- 


REDEMPTION    AND    SALVATION.  211 

thrown,  as  soon  as  the  designs  of  God  are  fulfilled.  The  words 
which  God  had  spoken  to  Abraham  (§  24.  1,  Obs.  3),  still  retain 
their  efficacy:  "I  will  curse  him  that  curseth  thee."  (Gen. 
12  :  3.)  Even  as  in  earlier  ages  the  curse  had  descended  on 
Egypt,  Amalek,  Edom,  Moab  and  Ammon,  which  these  desired 
to  bring  upon  the  people  of  God,  so,  too,  Assyrian,  Chaldean, 
Persian,  Greek  and  Roman  oppressors  are  successively  prostrated; 
while  that  kingdom  proceeds  from  the  midst  of  the  despised  and 
oppressed  people  of  Israel,  which  the  God  of  heaven  sets  up, 
and  which  shall  stand  for  ever.  (Dan.  2  :  44;  §  107.  1.)  — 
Israel,  although  often  transgressing,  yet  always  remaining  the 
people  of  God  until  its  final  rejection,  was,  as  a  people,  a  stone 
of  stumbling  to  ancient  nations,  even  as  Christ  is  to  the  nations 
of  modern  times;  and,  in  a  certain  sense,  the  words  may  bo 
applied  to  Israel  also :  "  Whosoever  shall  fall  on  this  stone,  shall 
be  broken."  (Matt.  21  :  44.) 

Obs. — For  the  purpose  of  avoiding  any  interruptions  in  relating 
afterwards  the  history  of  this  period,  we  insert  here  a  very  brief 
historical  sketch  of  those  kingdoms  of  the  world,  with  which  the 
people  of  God  came  in  contact  during  this  period. 

I.  The  first  earthly  kingdom  which  God  employed,  during  this 
period,  as  a  rod  for  chastising  his  people,  was  Syria,  the  capital  of 
which  was  Damascus.  This  city  had  been  taken  and  garrisoned  by 
David ;  during  Solomon's  reign,  however,  an  independent  kingdom 
was  again  established  here  under  Rezon  (1  Kings  II  :  24),  whoso 
descendant,  Ben-hadad  I.,  in  consideration  of  vast  treasures  which 
Asa  gave  him,  turned  his  arms  against  Baasha,  king  of  Israel,  and 
inflicted  serious  injuries  on  him.  Hostilities  continued  between  the 
latter  kingdom  and  Syria.  Ben-hadad  I.  was  succeeded  by  his  son 
Ben-hadad  II.,  who  was  murdered  by  the  usurper  Hazael.  The 
latter  severely  afflicted  Israel,  and  conquered  the  whole  of  the  east- 
Jordanic  territory.  His  son,  Ben-hadad  III.,  was  repeatedly  defeated 
by  the  Israelitish  kings  Jehoash  and  Jeroboam  II.,  and  was  com- 
pelled to  relinquish  all  the  land  which  his  predecessors  had  con- 
quered. At  a  later  period,  the  two  states,  under  Pekah  of  Israel  and 
llezin  of  Damascus,  form  an  alliance  against  Ahaz  of  Judah.  This 
allianco  led  to  the  ruin  of  the  Syrian  king,  for  Ahaz  invoked  the  aid 
of  Tiglath-pileser,  king  of  Assyria,  who  carried  the  inhabitants  of 
Syria  captive  to  Assyria,  and  attached  the  country  to  his  own 
territories. 


212  REDEMPTION    AND    SALVATION. 

II.  The  Lord  provided  a  still  heavier  rod  for  tho  chastisement  of 
his  people,  when  he  employed  the  far  more  powerful  Assyrian 
monarchy.  Assyria  was  a  colony  of  Babel  (Gen.  10  :  10,  11) ;  during 
its  most  flourishing  period,  it  included  the  whole  region  watered  by 
the  Euphrates  and  the  Tigris;  Nineveh,  the  metropolis,  lay  on  the 
eastern  side  of  the  Tigris.  The  history  of  this  kingdom  is  very 
obscure,  and  attended  with  great  difficulties  ;  we  can  scarcely  hope 
that  the  contradictions  which  occur  in  the  accounts  given  of  it  by 
different  writers  will  ever  be  fully  reconciled.  Those  which  are  fur- 
nished by  the  Old  Testament  embrace  a  very  short  period,  and  occur 
only  at  intervals,  but  they  alone  are  perfectly  reliable.  The  first 
Assyrian  king  who  is  connected  with  the  history  of  Israel  is  Pul, 
to  whom  Menahem  became  tributary.  Tiglath-pileser  carried  the 
inhabitants  of  Syria  and  Northern  Palestine  captive  to  Assyria. 
Shalmanezer  completed  the  destruction  of  the  kingdom  of  Israel,  and 
carried  away  the  remnant  of  the  people.  Sennacherib,  on  his  march 
to  Egypt,  besieged  Jerusalem  during  the  reign  of  Hezekiah.  Esar- 
haddon,  his  son  and  successor,  carried  Manasseh  captive  to  Baby- 
lon.— The  list  of  Assyrian  kings,  according  to  the  Greek  historians, 
commences  with  Ninus,  and  closes  as  early  as  the  year  800  before 
Christ,  with  Sardanapalus  ;  in  eonsequence  of  the  revolt  of  two  of  his 
officers,  Arbaces,  governor  of  Media,  and  Belesis,  governor  of  Ba- 
bylon, he  gathered  around  him  all  his  women  and  treasures  in  a 
palace,  which  lie  set  on  fire,  and  thus  perished.  In  order  to  recon- 
cile these  accounts  with  those  contained  in  the  Scriptures,  many  his- 
torians have  assumed  that  a  second  or  new  Assyrian  empire  arose, 
which,  after  a  subjection  to  Media  of  short  duration,  acquired  inde- 
pendence under  the  kings  mentioned  in  the  Bible,  but  which  was 
finally  destroyed  by  Cyaxares  of  Media,  and  Nabopolassar  of  Ba- 
bylon, about  G25  years  before  Christ. 

III.  The  third  earthly  monarchy  by  which  the  people  of  God  were 
chastised  and  humbled,  was  the  vast  Babylonian  empire.  Babylonia 
had  originally  founded  Assyria,  but  afterwards  appears  as  a  province 
of  the  latter  empire,  at  an  early  period.  After  the  death  of  Sarda- 
napalus, Belesis,  the  Babylonian  governor,  acquired  for  the  country 
an  independence  to  which  the  new  Assyrian  empire  soon  put  an  end. 
The  Babylonian  Nabonassar,  from  whom  a  new  era  (the  year  747 
before  Christ)  derives  its  name,  restored  the  independence  of  the 
country.  In  the  year  713,  the  Babylonian  king  Berodach-baladan 
sent  ambassadors  to  Hezekiah  king  of  Judah,  and  established 
friendly  relations  with  him.  During  the  reign  of  Manasseh,  Esar- 
haddon,  the  Assyrian  king,  appears  as  the  ruler  of  Babylon;  tho 


REDEMPTION    AND    SALVATION.  213 

empire  of  Assyria,  nevertheless,  was  rapidly  approaching  its  fall. 
Nabopolassar,  the  governor  of  Babylon,  became  an  independent  king 
in  the  year  625,  and  was  the  founder  of  the  new  Babylonian  and 
Chaldean  dynasty,  which  acquired  vast  sway.  Ilis  son,  Nebuchad- 
nezzar, who  destroyed  the  kingdom  of  Judah,  raised  the  power  of 
this  empire  to  a  stupendous  height,  but  its  dissolution  was  equally 
rapid  ;  the  interval  between  the  year  562,  in  which  he  died,  and  the 
destruction  of  his  empire  by  the  Medes  and  Persians,  did  not  exceed 
twenty-three  years.  Nebuchadnezzar's  son,  Evil-raerodach  (Bel- 
shazzar?  see  §  107.  3,  Obs.),  was  murdered,  after  a  reign  of  two 
years,  by  his  sister's  husband,  Neriglissor  (Darius  the  Mede?) ;  and 
the  latter  lost  his  life,  four  years  afterwards,  in  a  battle  between  his 
army  and  the  army  of  Cyrus.  His  son  Laborosoarchod  lost  his  life 
after  a  reign  of  only  nine  months,  in  consequence  of  a  conspiracy 
against  him,  which  enabled  a  Babylonian  named  Naboned  to  ascend 
the  throne.  The  Chaldean  monarchy  ended  wifin  him,  in  the 
year  539. 

Note.  —  When  the  Scriptural  accounts  are  compared  with  those 
of  Greek  writers,  it  frequently  occurs  that  the  names  of  Chaldean, 
Median  and  Persian  kings  do  not  correspond.  This  result  may  be 
explained  partly  by  the  circumstance  that  oriental  names  are  cor- 
rupted or  changed  when  pronounced  by  the  Greeks,  and  partly  by 
the  circumstance  that  these  royal  names  are  rather  distinctive  titles 
of  honor  than  personal  names,  and  that  titles  are  often  accumulated 
in  the  case  of  a  single  person,  according  to  the  oriental  usage. 

IV.  The  influence  of  Egypt  on  the  kingdoms  of  Judah  and  Israel, 
as  far  as  any  connection  existed  between  them,  was  less  important 
than  in  the  former  case,  but  nevertheless  also  hastened  their  ruin. 
After  the  departure  of  the  Israelites  from  Egypt,  no  intercourse  ex- 
isted between  the  two  nations  until  the  reign  of  Solomon,  who  mar- 
ried an  Egyptian  princess.  This  friendly  relation  between  Judah 
and  Egypt  was  probably  interrupted  by  the  appearance  of  a  new 
dynasty  in  the  latter  kingdom.  Jeroboam  fled  to  the  Egyptian  king 
Shishak  (Sesonchis),  who  even  came  up  against  Jerusalem  during 
tho  reign  of  Rehoboam,  and  plundered  the  city.  Egypt  made  fruit- 
less efforts  to  repress  the  growing  power  of  tho  Asiatic  kingdoms, 
and  even  the  kingdoms  of  Israel  and  Judah  supposed  that  the  adop- 
tion of  the  course  of  policy  which  Egypt  pursued  would  secure  thorn 
against  the  same  adversaries,  although  the  prophets  protested  in  tho 
most  positive  manner  against  an  allianco  with  Egypt  (as,  Isai.  ch. 
30  and  31,  &c).  Hosea,  the  last  king  of  Israel,  made  an  allianco 
with  king  So  (Sabaco?),  the  first  king  of  the  Ethiopian  dynasty, 


214  REDEMPTION    AND    SALVATION. 

which  had  obtained  possession  of  Egypt ;  this  alliance  resulted  in 
the  overthrow  of  Israel  by  Shalmaneser.  Sennacherib  conducted  an 
expedition  against  Egypt,  and,  on  the  march,  besieged  Jerusalem, 
during  the  reign  of  Ilezekiah  ;  he  was,  however,  compelled  to  re- 
turn, not  only  in  consequence  of  the  tidings  which  were  received 
that  Tirhakah  (Tarakus),  the  third  king  of  the  Ethiopian  dynasty, 
was  approaching  with  a  powerful  army,  but  also  on  account  of  a 
plague,  which  destroyed  his  own  army.  More  serious  collisions  oc- 
curred between  the  Chaldean  monarchy  and  the  new  Egyptian  dy- 
nasty, founded  by  Psammetichus  (Psametik),  about  690  B.C.  The 
enterprising  son  of  the  latter,  named  Necho,  commenced  a  war  with 
Nabopolassar,  and,  at  Megiddo,  slew  Josiah,  king  of  Judah,  in  the 
year  609  ;  he  was  afterwards  defeated  by  Nebuchadnezzar  (in  606), 
near  Carchemish  (Circesium),  and  confined  himself  within  the  limits 
of  Egypt.  Tin*  succeeding  kings  of  Judah  repeatedly  engaged  in 
alliances  with  tne  powerless  monarchy  of  Egypt,  and  by  that  course 
hastened  the  fall  of  their  own  kingdom.  Egypt,  however,  remained 
independent,  after  the  destruction  of  the  Babylonian  empire,  until 
the  year  525  b.c,  when  it  was  attached,  by  Cambyses,  to  the  Persian 
empire. 

V.  The  Medo-Persian  empire  is  the  last  that  is  connected  with 
the  Sacred  History  of  this  period.  The  Medes  were  in  subjection 
to  the  Assyrian  monarchy  at  an  early  period ;  when  the  old  Assyrian 
empire  was  overthrown,  Arbaces  was  the  first  founder  of  Median 
independence,  about  the  year  800.  This  kingdom  was  soon  subdued 
by  the  new  Assyrian  empire,  since  it  appears  from  2  Kings  17  :  6, 
that  some  of  the  captive  Israelites  were  assigned  to  the  cities  of  the 
Medes  in  721.  Dejoces  acquired  a  more  permanent  independence 
for  Media,  and  his  son  Phraortes  subjected  the  Persians  to  the  Me- 
dian authority.  His  successor,  Cyaxares,  in  connection  with  Nabo- 
polassar, his  Chaldean  ally,  overthrew  the  Assyrian  empire  in  625; 
he  was  succeeded  by  Astyages.  At  this  point,  the  Greek  accounts 
fccgin  to  diverge.  According  to  the  (romancing)  Cyropaedia  of  Xen- 
ophon,  Astyages  was  succeeded  by  his  son  Cyaxares  II.  Cyrus,  the 
nephew  and  son-in-law  of  the  latter,  was  the  son  of  Cambyses  (the 
king  of  Persia,  and.  a  vassal  of  Cyaxares),  and  of  Mandane,  the 
daughter  of  Astyages.  After  receiving  the  command  of  the  Median 
army,  Cyrus  led  it  against  the  declining  empire  of  the  Chaldeans, 
defeated  the  Chaldean  army,  took  Babylon,  and  destroyed  the  Baby- 
lonian empire  in  539.  After  the  death  of  Cyaxares  II.,  who  left  no 
male  heirs,  Cyrus  became  the  sole  monarch,  according  to  Xenophon, 
of  the  united  Medo-Persian  empire,  in  536  b.c.    Herodotus  gives  a 


REDEMPTION    AND    SALVATION.  215 

different  account.  According  to  his  statements,  Astyages  was  the 
last  Median  king,  and  Cyrus,  who  had  been  exposed  in  infancy  by 
his  grand-father,  on  account  of  an  ill-boding  dream,  deprived  him 
of  his  throne  and  his  life.  But  the  narrative  of  Herodotus  also  be- 
trays legendary  embellishments.  The  most  reliable  statements  are 
those  of  Ctesias,  who  had  access  to  the  Persian  annals.  Cyrus,  who 
was  not  related  by  blood  to  Astyages,  defeated  him  in  558,  took  pos- 
session of  his  kingdom,  and  married  his  daughter  Amytis. 

The  following  list  of  the  successive  kings  of  Persia  states  the  years 
in  which  they  respectively  died.  —  1.  Cyrus,  died  in  529  b.  c. ; 
2.  Cambyses,  522;  3.  Pseudo-Smerdes,  521;  4.  Darius  Ilystaspis, 
485 ;  5.  Xerxes,  465 ;  0.  Artaxerxes  I.  Longimanus,  424 ;  7.  Xerxes 
II.,  424 ;  8.  Sogdianus,  424 ;  9.  Darius  Nothus,  404 ;  10.  Artaxerxes 
II.  Mnemon,  364;  11.  Ochus,  338 ;  12.  Arses,  335 ;  13.  Darius  Codo- 
mannus  (under  whom  the  Persian  monarchy  was  overthrown  by 
Alexander  of  Macedonia)  died  330  years  before  Christ. 

§  90.  Division  of  the  Kingdom.  —  Jeroboam.  —  Rehoboam. 

1.  1  Kings  12  : 1-24  (2  Chron.  ch.  10-12).  — After  the  death 
of  Solomon,  975  b.  c,  the  ten  tribes,  which,  influenced  by  the 
powerful  tribe  of  Ephraim,  had  already,  since  the  age  of  the 
Judges,  regarded  the  ascendency  of  Judah  with  jealousy,  assem- 
bled in  Shechcm ;  they  demanded  of  Rehoboam  a  diminution  of 
the  taxes.  He  adopted  the  unwise  counsel  of  the  young  men, 
and  returned  an  answer  expressed  in  the  most  arrogant  and  in- 
sulting terms.  The  ten  tribes  stoned  Adoram,  the  king's  collector, 
and  made  Jeroboam,  who  had  returned  from  Egypt,  the  king  of 
Israel.  Rehoboam  fled  to  Jerusalem  and  collected  an  army,*  but 
the  prophet  Shemaiah  forbade  him  to  commence  a  war  between 
brethren. —  Rehoboam  retained  the  tribe  of  Judah,  and  a  part 
of  Benjamin;  many  Israelites  also,  who  entertained  theocratic 
sentiments,  and  were  unwilling  to  break  the  ties  which  bound 
them  to  the  service  of  the  temple,  as  well  as  all  the  priests  and 
Levites,  established  themselves  in  the  kingdom  of  Judah.  Reho- 
boam, who  reigned  17  years,  did  evil  in  the  sight  of  the  Lord, 
for  he  too  offered  worship  in  high  places;  the  Lord  humbled  him 
by  permitting  Shishak  (Sesonchis),  the  king  of  Egypt,  to  enter 
Jerusalem  and  plunder  the  temple  and  the  palace. 

2.  1  Kings  12  :  25  —  ch.  14.—  Jeroboam  chose  Shechcm  as  his 


216  REDEMPTION    AND    SALVATION. 

place  of  residence.  In  conformity  to  the  ungodly  policy  which 
he  adoj. ted  f<>r  the  purpose  of  perpetuating  the  division  of  the 
two  kingdoms,  a  new  and  distinct  character  was  given  to  the 
religion  of  the  state.  He  accordingly  placed  golden  calves  in  Dan 
and  Bcth-cl,  on  the  northern  and  southern  boundaries  of  his  king- 
dom, appointed  the  festivals  to  be  held  a  month  later  than  the 
period  prescribed  by  the  Law,  chose  priests  who  were  not  of  the 
sons  of  Levi,  officiated  himself  as  the  high-priest,  and  promoted 
worship  in  high  places.  On  one  occasion,  as  he  stood  by  the 
altar  to  burn  incense,  a  certain  prophet  announced  to  him,  that, 
on  a  future  day,  a  son  of  the  house  of  David,  named  Josiah,  would 
make  that  altar  unclean,  by  burning  men's  bones  upon  it.  The 
altar  was  rent,  and  the  hand  of  the  king,  which  he  put  forth, 
when  he  commanded  the  prophet  to  be  seized,  dried  up,  but  was 
restored,  when  the  prophet  besought  the  Lord.  The  prophet 
himself  was  slain  by  a  lion  after  he  had  departed  from  the  king. 
He  had  allowed  himself  to  be  deceived  by  the  lying  words  of  an 
old  prophet  of  Bcth-cl,  and  had  eaten  his  bread,  although  God 
had  commanded  him  to  eat  no  bread  and  drink  no  water  in  that 
idolatrous  land,  as  a  witness  against  it.  Jeroboam  sent  his  wife 
to  the  blind  prophet  Ahijah,  to  ask  for  counsel  respecting  his  son 
who  had  fallen  sick  ;  a  divine  revelation  enabled  the  prophet  to 
recognize  her,  and  he  announces  the  death  of  her  child,  and  the 
destruction  of  the  house  of  Jeroboam. 


§  91.   Abijah  and  Asa    in   Judah.  —  Jeroboam  $   Successors  in 

Israel. 

1.  1  Kings  15  :  1-24  (2  Chron.  eh.  13-1G).  — Rehoboam  wns 
succeeded  by  his  son  Abijah  (Abijam),  a  young  and  bold  prince, 
whom  state  policy  at  least  counselled  to  assume  a  thcocratical 
position.  In  his  war  with  Jeroboam,  he  accordingly  delivered  a 
masterly  address  to  the  hostile  army  (2  Chron.  13),  and  gained  a 
brilliant  victory.  Three  years  afterwards,  he  was  succeeded  by 
his  son  Asa,  who  did  that  which  was  right  in  the  eyes  of  the 
Lord ;  he  removed  the  altars  of  the  strange  gods,  built  fenced 
cities,  and  organized  an  efficient  army.  Through  the  power  of 
prayer  he  prevailed  against  Zerah,  king  of  Ethiopia  (Cush),  and 


REDEMPTION    AND    SALVATION.  217 

his  immense  army,  consisting  of  one  million  of  men.  But  when 
Baasha,  king  of  Israel,  had  made  an  alliance  with  Ben-hadad  I. 
of  Syria,  Asa  made  flesh  his  arm  (Jercm.  17  :  5),  and  bribed  the 
latter  to  turn  his  arms  against  Israel.  He  became  diseased  in  his 
feet,  as  a  divine  punishment ;  nevertheless,  he  sought  not  to  the 
Lord,  but  to  the  physicians. 

2.  1  Kings  15  :  25 — ch.  16.  —  Jeroboam  was  succeeded  by 
his  son  Nadab,  who  had  scarcely  reigned  two  years,  when  he  was 
destroyed,  together  with  his  whole  house,  by  the  usurper  Baasha. 
The  new  king  chose  Tirzah  as  his  residence,  and  reigned  nearly 
24  years.  His  son  Elah  was  murdered,  in  the  second  year  of  his 
reign,  by  Zimri,  the  captain  of  half  his  chariots.  The  latter 
reigned  seven  days  only :  after  the  army  had  chosen  their  general 
Omri  as  their  king,  Zimri  set  fire  to  the  palace  in  Tirzah,  and 
perished  in  the  flames.  Omri  prevailed  over  Tibni  his  competi- 
tor, and  built  the  city  of  Samaria,  which  afterwards  continued  to 
be  the  royal  residence.  He  reigned  12  years.  His  son  Ahab 
took  to  wife  Jezebel,  the  daughter  of  king  Ethbaal  (Ithobalus) 
of  Sidon  (originally  a  priest  of  Astarte  or  Ashtoreth,  afterwards 
the  murderer  of  the  king  and  the  usurper  of  his  throne  —  known 
also,  as  the  great-grandfather  of  Dido).  The  worship  of  Baal  and 
Ashtoreth  was  constituted  the  state-religion  of  Israel,  through  the 
power  and  influence  of  Jezebel. 

§  92.  Elijah  the  Tishbite. 

1.  Elijah  the  Tishbite  first  appears  on  the  occasion  on  which 
he  pronounces  a  word  of  almighty  power,  when  he  informs  Ahab 
that  neither  dew  nor  rain  shall  fall  during  a  long  period.  "As 
the  Lord  God  of  Israel  liveth,"  he  says,  u  there  shall  not  be  dew 
nor  rain,  but  according  to  my  word."  The  ravens  bring  him 
food  by  the  brook  Cherith,  and  when  the  brook  dries  up,  he  goes 
to  Zarephath  (Sarepta),  in  Phenicia,  and  dwells  with  a  widow, 
whose  barrel  of  meal  and  cruse  of  oil  are  continually  replenished 
in  a  miraculous  manner,  and  whose  son  he  restores  to  life.  —  In 
the  third  year,  the  word  of  the  Lord  came  to  Elijah,  saying, 
"  Go,  shew  thyself  unto  Ahab ;  and  I  will  send  rain  upon  the 
earth."  Ahab,  whom  the  devout  QbadiaU  had  informed  of  the 
19 


218  REDEMPTION    AND    SALVATION. 

approach  of  the  prophet,  goes  forth  to  meet  him.  All  the  people 
are  gathered  on  mount  Carmel.  "  How  long  halt  ye  between  two 
opinions  ?"  the  prophet  exclaimed,  "  if  the  Lord  be  God,  follow 
him :  but  if  Baal,  then  follow  him."  In  the  presence  of  the 
king  and  the  people,  Elijah,  standing  alone  in  opposition  to  450 
priests  of  Baal,  furnishes  the  evidence  that  Jehovah  is  God,  and, 
by  his  command,  the  people  slay  all  the  priests  of  Baal  at  the 
brook  Kishon.  While  the  sky  remains  unclouded,  he  announces 
the  approach  of  the  rain.  The  word  is  spoken ;  he  sends  his 
servant  six  times  to  the  summit  of  Carmel,  but  not  a  cloud  is 
seen.  At  the  seventh  time,  the  servant  sees  a  little  cloud  arise 
out  of  the  sea,  like  a  man's  hand,  and  the  heaven  was  soon  black 
with  clouds.  Ahab  hastens  to  his  house,  and  the  prophet  runs 
before  him. 

2.  1  Kings  ch.  19. — Elijah  flees  from  Jezebel,  who  thirsts  for 
revenge,  and  finds  a  place  of  refuge  in  the  wilderness  of  Judah. 
An  angel  encourages  him,  and  brings  him  food ;  in  the  strength 
of  that  meat  he  goes  40  days  and  40  nights,  until  he  reaches 
mount  Horeb.  Here  his  troubled  soul  utters  mournful  com- 
plaints. The  Lord  is  not  in  the  great  and  strong  wind,  nor  in 
the  earthquake,  nor  in  the  fire.  But  after  the  fire  came  a  still 
small  voice,  and  then  Elijah  wrapped  his  face  in  his  mantle,  for 
he  felt  that  the  Lord  was  near.  He  learns,  in  answer  to  his 
complaints,  that  7000  are  left  in  Israel,  whose  knees  had  not 
bowed  unto  Baal,  and  whose  mouths  had  not  kissed  him.  The 
prophet  also  receives  the  commission  to  anoint  Hazael  to  be  king 
over  Syria,  who  shall  punish  the  idolatry  of  Israel  —  to  anoint 
Jehu  to  be  king  over  Israel,  who  shall  punish  the  house  of  Ahab — 
and  to  anoint  Elisha  to  be  a  prophet  in  his  own  place,  who  shall 
continue  his  great  work.  On  departing  thence,  he  finds  Elisha 
behind  the  plough,  and  casts  his  mantle  upon  him;  the  latter 
kisses  his  father  and  mother,  and  then  follows  Elijah. 

Obs. — It  was  before  Horeb,  where  Israel  had  made  the  covenant 
which  was  afterwards  broken,  that  Elijah  complained  unto  the  Lord 
of  his  apostate  people.  Elijah  was  a  second  Moses — but  Moses  had 
not  ceased  to  pray  in  Horeb  for  the  unfaithful  people,  when  the 
Lord's  wrath  was  kindled  (g  44.  1) ;  in  the  present  case,  it  is  Elijah 
whose  wrath  is  kindled,  and  it  is  the  Lord  who  restrains  his  burning 
and  consuming  zeal. 


REDEMPTION    AND    SALVATION.  219 


§  93.  Ahab  in  Israel, 

1.  1  Kings  20.- — Ben-hadad  II.,  king  of  Syria,  warred  against 
Ahab,  but,  agreeably  to  the  announcement  of  a  certain  prophet, 
the  232  young  men  of  the  princes  of  the  provinces  put  to  flight 
both  the  drunken  Syrian  and  his  32  carousing  allies.  The  next 
year  Ben-hadad  returned,  believing  that  Jehovah  was  a  God  of 
the  hills,  and  not  of  the  valleys  also ;  he  is  defeated  in  the  valley 
or  plain  of  Jezreel,  and  taken  prisoner.  The  weak  king  of 
Israel,  in  place  of  slaying  him,  calls  him  Brother;  a  prophet, 
who  had  caused  himself  to  be  smitten  and  wounded,  pronounces 
Ahab's  sentence  :  "  Thy  life  shall  go  for  his  life." 

2.  I  Kings  21-22  :  40. — The  Jczreelite,  Naboth,  in  accordance 
with  Num.  3G  :  7,  refused  to  sell  his  vineyard  to  Ahab.  Jezebel 
discovers  a  method  of  comforting  the  king,  whom  this  refusal 
had  made  discontented  and  sullen.  She  instigates  the  elders  of 
Jezreel  to  procure  false  witnesses  against  Naboth ;  the  unfortunate 
man  is  accused  of  the  crime  of  blaspheming  God  and  the  king, 
and  is  stoned,  so  that  he  dies.  Elijah  is  commanded  by  the  Lord 
to  announce  to  Ahab  that,  as  a  retribution,  the  dogs  should  lick 
his  blood  in  the  place  where  they  had  licked  the  blood  of  Na- 
both, that  his  whole  house  should  be  utterly  destroyed,  like  the 
house  of  Jeroboam,  and  that  the  dogs  should  eat  Jezebel  by  the 
wall  of  Jezreel.  Ahab  repented;  it  was  not  deep  sorrow  and 
penitence  of  heart  which  he  manifested ;  nevertheless,  as  he  did 
humble  himself  before  the  Lord,  it  was  announced  that  the  ruin 
of  his  house  should  be  deferred  until  the  days  of  his  son. — After 
these  things,  Ahab  made  an  alliance  with  Jehoshaphat,  the  devout 
king  of  Judah,  for  the  purpose  of  recovering  Ramoth  in  Gilead, 
which  the  faithless  Ben-hadad  had  not  restored.  Both  kings 
allow  themselves  to  be  led  astray  by  the  400  prophets  of  Ahab, 
through  whom  a  lying  spirit  speaks,  although  the  true  prophet, 
Micaiah,  admonishes  them  to  abandon  the  enterprise.  Ahab  dis- 
guises himself  on  entering  into  the  battle ;  he  is  wounded  by  a 
man  who  draws  a  bow  at  a  venture,  and  dies  at  even ;  and  when 
the  chariot  which  his  blood  had  stained,  is  washed  in  the  pool  of 
Samaria,  the  dogs  lick  up  his  blood. 


220  REDEMPTION    AND    SALVATION. 


§  94.  Jehoshaphat  in  Judah. — Ahaziah  and  Jehoram  in  Israel. 
— Elijah  is  taken  up  into  Heaven. 

1.  1  Kings  22  :  41,  &c.  (2  Chron.  17-21.)  — Jehoshaphat,  a 
devout  son  of  a  devout  father  (king  Asa),  was  abundantly  blessed 
of  the  Lord,  for  he  took  away  the  high  places  and  groves  (the 
worship  of  nature),  sent  Levites  and  priests  with  the  book  of  the 
Law  throughout  the  kingdom,  journeyed  among  the  people  him- 
self for  the  purpose  of  inspecting  their  religious  state,  and  esta- 
blished judges  in  all  the  cities.  He  endeavored  to  heal,  as  far  as 
his  influence  extended,  the  u  affliction  of  Joseph"  (Amos  6  :  6), 
that  is,  the  sore  evils  which  originated  in  the  division  of  the 
kingdom,  and  the  hostile  feelings  entertained  by  Judah  and 
Israel.  But  while  he  labored  to  unite  the  interests  of  the  two 
kingdoms,  he  seems  to  have  forgotten  that  no  union  can  enjoy  a 
blessing  and  be  permanent,  unless  the  Lord  is  also  associated  with 
it.  Now,  the  curse  of  God  lay  upon  the  house  of  Ahab,  and 
hence  a  union  with  it  could  result  in  nothing  but  evil  to  the  de- 
vout king.  He  nearly  lost  his  life  in  the  expedition  to  Kamoth, 
for  the  enemy  supposed  him  to  be  the  king  of  Israel.  He  united 
with  Ahaziah,  Ahab's  son  and  successor,  in  constructing  ships 
designed  to  make  a  voyage  to  Tarshish,  but  the  Lord  destroyed 
all  the  works.  The  most  serious  misfortune,  however,  among  all 
the  fruits  of  this  unwise  union,  was  the  marriage  of  his  son  Je- 
horam with  Athaliah,  Jezebel's  daughter. 

Obs. — The  following  table  exhibits  the  relationship  between  the 
two  royal  families: 

Ahab,  Jehoshaphat, 

— ' I 


Ahaziah,  Jehoram,  Athaliah,  Jehoram, 

' 1 1 

Ahaziah,  Jehosheba, 

|  (2  Kings  11 :  2.) 

Joash,'  (2  Chron.  22 :  11.) 

2.  2  Kings  ch.  1.  —  Ahab  was  succeeded  by  his  son  Ahaziah, 
who  inquired  concerning  his  sickness,  not  of  Jehovah,  but  of 
Baal-zebub,  the  god  of  Ekron,  a  city  of  the  Philistines.  Elijah 
meets  the  messengers  of  the  king,  and  says  to  them :  "  Is  it  not 


REDEMPTION    AND    SALVATION.  221 

because  there  is  not  a  God  in  Israel,  that  ye  go  to  inquire  of 
Baal-zebub  the  god  of  Ekron  ?  Now  therefore  thus  saith  the 
Lord,  Thou  shalt  not  come  down  from  that  bed  on  which  thou 
art  gone  up,  but  shalt  surely  die."  The  messengers  do  not  know 
the  man,  but  Ahaziah  recognizes  the  hairy  man  who  is  girt  with 
a  girdle  of  leather  about  his  loins.  He  commands  him  to  be 
apprehended.  Two  captains  with  their  companies  of  fifty  men, 
who  attempt  to  take  the  "  man  of  God,"  as  they  themselves  call 
him,  are  consumed  by  fire  from  heaven.  Elijah  voluntarily  fol- 
lows the  third  captain,  who  approaches  him  in  deep  humility, 
and  he  personally  announces  to  the  king  that  he  shall  surely  die. 
Ahaziah  is  succeeded  by  his  brother  Jehoram. 

Obs.  1.  —  Baal-zebub  signifies  "the  fly-baal"  or  "god  of  flies;" 
he  is  the  guardian  deity  who  was  supposed  to  afford  protection  from 
the  swarms  of  flies  which,  in  oriental  countries,  assume  the  character 
of  a  very  serious  evil.  The  Greeks  also  had  their  Ztv$  vrtopvws, 
fiUaypof.  The  later  Jews  transferred  the  name  to  Satan :  Beelzebub, 
by  a  slight  change,  took  the  form  of  Belsebul  (that  is,  dominus  ster- 
coris). 

Obs.  2.  —  Elijah  could  consistently  command  fire  to  come  down 
from  heaven  and  consume  those  who  dishonored  and  despised  in  him 
tho  prophet  and  servant  of  God.  But  when  the  disciples  of  Jesus, 
in  a  similar  case  (Luke  9  :  54-5C,  and  g  131.  3,  Obs.),  desired  to  imi- 
tate that  example,  the  Lord  restrained  them,  and  said :  "  Ye  know 
not  what  manner  of  spirit  ye  are  of."  Elijah  here  acted  as  the  repre- 
sentative of  the  Law,  which  showed  no  indulgence,  but  the  disciples 
of  Christ  were  the  representatives  of  tho  Gospel  which  proclaims  the 
remission  of  sins.  Tho  old  covenant  necessarily  alarmed  and  sub- 
dued the  enemies  of  the  kingdom  of  God  by  minatory  language  and 
punitive  measures,  while  the  new  covenant  designed  to  disarm  and, 
if  possible,  to  win  them  by  forgiving  love. 

3.  2  Kings  2.  —  Elijah  proceeded  to  Jericho,  accompanied  by 
Elisha,  who  anticipated  the  events  which  soon  occurred,  and  re- 
fused to  leave  him.  The  prophet's  mantle  opens  a  passage  across 
the  bed  of  the  Jordan.  Elisha  says  to  his  departing  master :  "I 
pray  thee,  let  a  double  portion  of  thy  spirit  be  upon  me."  (The 
first-born  son  was  entitled  to  a  double  portion  of  the  paternal 
estate  (Deut.  21  :  17). — Elisha  alludes  to  this  provision  of  the 
19* 


222  REDEMPTION     AND     SALVATION. 

Law,  when  he  prays  that,  as  the  first-born  spiritual  son  of  Elijah, 
ho  may  inherit  a  double  portion  of  his  spirit.)  —  A  chariot  of  fire 
and  horses  of  fire  appear,  and  Elijah  goes  up  by  a  whirlwind  into 
heaven;  Elisha  calls  to  him,  as  he  ascends:  "  My  father,  my 
father,  the  chariot  of  Israel,  and  the  horsemen  thereof!"  The 
sons  of  the  prophets  in  Jericho  extort  from  Elisha  permission  to 
send  forth  fifty  men  in  search  of  Elijah,  supposing  him  to  have 
been  removed  by  the  Spirit  of  the  Lord  to  another  place  on  earth ; 
the  search  is  made  in  vain,  as  Elisha  had  predicted. 

Obs.  —  Elijah  was  a  second  Moses  ;  Moses  founded  the  theocracy, 
Elijah  renewed  it,  and  both  appear  at  the  same  time,  on  the  mount 
of  transfiguration,  to  Him  who  completed  it  (Matt.  17  :  3,  and  \  145. 
Obs.).  As  an  earnest  preacher  of  repentance,  Elijah  was  a  type  of 
John  tho  Baptist  (Luke  1  :  17  ;  Matt.  11    :  14). 

§  95.    The  labors  of  Elisha. 

1.  2  Kings  2-6.  —  Elisha'a  prayer  was  heard.  His  master's 
mantle  again  divides  the  waters  of  Jordan.  In  Jericho  he  makes 
the  waters  of  a  bitter  spring  sweet,  by  casting  salt  into  it.  In 
the  neighborhood  of  the  idolatrous  city  of  Bethel,  42  children 
mock  him,  and  say:  "  Go  up,  thou  bald-head;"  their  derisive 
allusion  to  Elijah's  ascension  to  heaven  is  punished  by  two  bears 
which  tear  them  in  pieces.  Jehoram,  the  new  king  of  Israel,  did 
not  altogether  resist  the  influence  of  the  prophet ;  nevertheless, 
he  cleaved  unto  the  sins  of  Jeroboam.  He  made  an  alliance 
with  Jehoshaphat  and  the  king  of  Edom  against  the  revolted 
Moabites.  For  Jehoshaphat's  sake,  Elisha  furnishes  the  kings 
with  water  in  the  barren  region  which  they  occupy.  On  the  next 
morning,  when  the  Moabites  saw  the  reflected  light  of  the  rising 
sun  as  it  shone  upon  the  standing  water,  they  supposed,  in  their 
delusion  and  madness,  that  the  water  was  blood,  and  inferred  that 
a  rupture  and  a  bloody  contest  had  occurred  in  the  camp  of  the 
allied  kings.  The  false  security  to  which  this  supposition  led, 
occasioned  their  total  defeat.  Elisha  appears,  on  many  occasions/ 
as  a  second  Elijah.  He  relieves  a  prophet's  widow  from  debt, 
by  the  miracle  of  the  pot  of  oil ;  he  informs  the  hospitable  Shu- 
nammite  that  she  shall  receive  a  son,  and,  subsequently,  restores 


REDEMPTION     AND     SALVATION.  223 

the  deceased  child  to  life.  During  a  dearth  in  the  land,  he  ena- 
bles the  sons  of  the  prophets  to  eat  the  gourds  of  the  colocynth 
by  adding  meal  to  the  pottage,  and  with  only  twenty  loaves  of 
barley,  he  feeds  a  large  number  of  people.  He  heals  Naaman, 
the  leper,  Bcn-hadad's  general,  and  transfers  his  leprosy,  as  a 
punishment,  to  his  own  deceitful  servant  Gehazi.  By  another 
miracle  he  recovers  for  one  of  the  sons  of  the  prophets  the  bor- 
rowed axe-head  which  had  fallen  into  the  Jordan. 

2.  2  Kings  6  :  8-oh.  7.  —  Elisha  reveals  to  Jehoram  the  se- 
cret counsels  of  Ben-hadad  II. ;  the  latter  sends  an  army  to  Do- 
than,  for  the  purpose  of  seizing  the  prophet.  Elisha  encourages 
his  alarmed  servant,  and  says :  "  Fear  not :  for  they  that  be  with 
us  are  more  than  they  that  be  with  them."  The  Lord  answers 
his  prayer,  and  opens  the  eyes  of  the  young  man,  who  now  sees 
that  the  mountain  is  full  of  horses  and  chariots  of  fire  round 
about  Elisha.  The  prophet's  prayer  smites  his  enemies  with 
blindness;  then  he  leads  them  himself  to  Samaria,  heals,  pro- 
tects, feeds  and  dismisses  them.  Soon  afterwards,  Ben-hadad 
besieged  Samaria,  and  the  pressure  of  the  famine  in  the  city  was 
so  great,  that  a  certain  woman  slew  her  own  son  and  ate  of  the 
flesh.  This  circumstance  so  powerfully  wrought  upon  the  feel- 
ings of  the  king,  that,  yielding  to  their  impulse,  he  took  an  oath 
that  he  would  slay  Elisha,  whom  he  regarded  as  the  original  cause 
of  the  siege.  But  he  immediately  perceived  the  rashness  of  his 
resolution,  and  at  once  followed  the  messenger  who  had  already 
departed  for  the  purpose  of  seizing  the  prophet.  The  latter  now 
informs  the  king  that  on  the  next  day  already  the  price  of  articles 
of  food  would  be  so  low  as  to  be  unprecedented.  The  courtier, 
on  whose  hand  the  king  was  leaning,  was  incredulous,  and  said  : 
"  Behold,  if  the  Lord  would  make  windows  in  heaven,  might  this 
thing  be  V  The  pcophet  answered :  "  Thou  shalt  see  it  with 
thine  eyes,  but  shalt  not  eat  thereof."  During  the  following  night, 
the  Syrians  were  alarmed  by  a  noise  of  chariots,  horses  and  a 
great  host,  and,  supposing  that  a  vast  army  of  Egyptians  and 
others  had  arrived  for  the  purpose  of  relieving  the  city,  they 
hastily  fled,  leaving  all  that  they  possessed  behind.  Four  lepers 
bring  the  tidings  to  the  city,  that  the  camp  of  the  enemy  is  de- 
serted.   The  immense  booty  found  in  the  abandoned  tents  caused 


224  REDEMPTION    AND    SALVATION. 

provisions  to  be  exceedingly  abundant  and  cbeap,  but  the  unbe* 
lieving  courtier  was  crushed  in  the  gate  by  the  people  who  strug- 
gled to  obtain  egress,  and  he  died,  according  to  the  prophet's 
word. 

3.  2  Kings  S  :  1-15.  —  Elisha  afterwards  goes  to  Damascus, 
and  is  met  by  Ben-hadad's  servant  Ilazael,  whom  Elijah  had  been 
commissioned  to  anoint.  (1  Kings  l!>  :  16.)  Ilazael  is  com- 
manded by  his  master,  who  is  sick,  to  inquire  of  the  prophet  con- 
cerning the  course  which  his  disease  will  take.  Elisha  answers 
that  the  disease  itself  is  not  fatal,  but  that,  nevertheless,  the  king 
will  die,  and  he  weeps  as  he  meditates  on  the  misery  which  Ila- 
zael will  cause  Israel  to  suffer.  Ilazael  returns,  murders  the 
king,  and  reigus  in  his  stead. 

§  9G.   Jehoram  and  Ahaziah  in  Judah. — Jehu  in  Israel. — 
Athaliah  and  Jehoath  in  Judah. 

1.  2  KiiiL's  8  :  10,  &c.  (2  Chron.  21,  22).  Jehoram,  the  son 
of  Jehoshaphat,  commenced  his  reign  with  the  murder  of  his 
brothers,  who  were  better  than  himself;  and,  entertaining  senti- 
ments similar  to  those  of  his  ungodly  wife  Athaliah,  he  intro- 
duced the  worship  of  Baal  in  Judah.  The  Philistines  and  Ara- 
bians plundered  Jerusalem,  and  carried  away  all  his  treasures  and 
his  children  ;  his  youngest  sou  alone  was  left,  named  Jehoahaz 
(2  Chron.  21  :  17),  and  also  Ahaziah  (2  Chron.  22  :  1).  The 
Lord,  moreover,  smote  him  in  his  bowels  with  an  incurable  dis- 
ease, and  he  died  in  great  agony ;  this  event  occurred  according 
to  the  prediction  contained  in  a  writing  which  came  to  him  from 
Elijah,  and  which  the  prophet  had  either  prepared  himself,  pre- 
vious to  his  death,  or  directed  the  sons  of  the  prophets  to  prepare 
in  his  name,  after  his  death.  —  Ahaziah  succeeded  him.  He 
united  with  Joram,  the  son  of  Ahab,  in  a  military  expedition 
against  Hazael  of  Syria.  At  Ramoth-gilead,  Joram  is  wounded  ; 
he  retires  to  his  summer-house  in  Jezreel,  where  he  receives  a 
visit  from  Ahaziah. 

2.  2  Kings  9, 10. — In  the  mean  time  Elisha  directs  one  of  the 
children  of  the  prophets  to  anoint  Jehu,  the  general  of  Jehoram 
(Joram"),  who  was  with  the  army  near  Ramoth.     Afler  he  had 


REDEMPTION    AND    SALVATION.  225 

been  proclaimed  king,  he  advances  towards  Jezreel.  Jehoram 
sends  messengers  to  meet  him,  and,  as  they  are  detained  by 
Jehu,  he  goes  forward  himself,  in  company  with  his  nephew 
Ahaziah,  king  of  Judah,  to  meet  Jehu ;  as  soon  as  the  latter  sees 
him,  he  draws  his  bow,  pierces  his  heart  with  an  arrow,  and  com- 
mands his  body  to  be  cast  from  the  chariot  on  the  field  of  Na- 
both ;  Ahaziah  attempts  to  escape,  but  is  pursued,  and  receives  a 
wound  of  which  he  also  dies.  Jezebel  is  thrown  down  from  a 
window  of  the  palace,  and  devoured  by  dogs. — Jehu  transmits  a 
letter  to  Samaria,  in  which  he  calls  upon  the  guardians  of  70 
grand-sons  of  Ahab,  who  resided  in  that  city,  to  put  them  all  to 
death,  and  he  is  obeyed.  As  he  approaches  Samaria,  he  meets 
42  men  from  Judah,  who  design  to  visit  the  king,  to  whom  they 
are  related  j  these  also  are  slain.  After  entering  the  city,  Jehu 
gathers  all  the  people  together,  and  says :  "  Ahab  served  Baal  a 
little ;  but  Jehu  shall  serve  him  much."  All  the  priests  of  Baal 
assemble,  a  solemn  sacrifice  to  that  idol  is  proclaimed,  the  sacrifice 
is  offered,  and  when  the  worshippers  are  collected  in  Baal's 
temple,  they  are  all  slain. — Nevertheless,  Jehu  did  not  depart 
from  the  sins  of  Jeroboam,  and  God  accordingly  declared  that  his 
house  should  not  continue  after  the  fourth  generation.  In  those 
days  the  Lord  began  to  be  weary  of  Israel,  and  Hazael  smote 
them  in  all  their  coasts. 

3.  2  Kings  11,  12.  (2  Chron.  22-24.)  — After  the  death  of 
Ahaziah,  his  mother  Athaliah  destroyed  the  seed  royal,  for  the 
purpose  of  securing  the  royal  authority  for  herself.  Only  one 
of  the  king's  sons,  Joash  (a  grand-son  of  Athaliah),  who  was  one 
year  old,  escaped  death •  his  father's  sister,  the  wife  of  the  high- 
priest  Jehoiada,  withdrew  him  from  the  slaughter,  and  concealed 
him  in  the  temple.  Six  years  afterwards,  Jehoiada  succeeded  in 
placing  him*  on  the  throne ;  Athaliah  was  put  to  death,  and  the 
worship  of  Baal  was  suppressed  in  Judah.  The  priests  readily 
dedicated  their  income  to  the  work  of  repairing  the  injuries  which 
the  temple  had  sustained.  —  But  Joash  (Jehoash)  restored  the 
worship  of  Baal,  after  the  death  of  Jehoiada,  and  the  prophet 
Zechariah  (the  son  of  the  latter),  who  rebuked  the  idolatrous 
people,  was  stoned.    The  calamities  which  he  had  predicted,  soon 

3^ 


226  REDEMPTION    AND     SALVATION. 

occurred ;  the  Syrians  came  against  Jerusalem,  shed  much  blood, 
and  carried  much  spoil  away.  Joash  himself  was  slain  l>y  his 
own  servants. 

§  97.  JehoahaZj  Joash  and  Jeroboam  II  in   Israel.     Amaziah 
in  Judah. 

1.  2  Kings  13,  14. — Jehoahaz,  the  son  of  Jehu,  also  followed 
the  sins  of  Jeroboam,  and  the  Lord  delivered  him  into  the  hand 
of  Hazael.  During  the  reign  of  his  son  Joash,  the  prophet 
Elisha  died,  after  having  symbolically  announced  to  the  king  (by 
the  bow  and  arrows)  that  he  should  thrice  defeat  the  Syrians. 
Joash  was  overwhelmed  with  grief  when  the  prophet  died,  and 
exclaimed  :  "  0  my  father,  my  father  !  the  chariot  of  Israel,  and 
the  horsemen  thereof!"  A  dead  man,  whose  body  was  cast  into 
Klisha's  sepulchre,  was  restored  to  life,  when  he  came  in  contact 
with  the  prophet's  bones. — Jeroboam  II.,  the  son  of  Joash, 
retook,  in  accordance  with  the  words  of  the  prophet  Jonah,  the 
whole  east-Jordanic  territory  from  Ben-hadad  III.,  king  of  Syria, 
for  the  Lord  saw  that  Israel  was  in  affliction,  and  had  no  helper. 
lie  saved  Israel  by  the  hand  of  Jeroboam,  and  sent  the  prophets 
Ilosea,  Amos,  Jonah  and  others,  to  tench  the  king  of  Israel  the 
ways  of  Jehovah.  This  improved  condition  of  the  kingdom  was 
not,  however,  long  sustained,  for  the  people  refused  to  be  led  to 
repentance  by  the  goodness  of  God. 

2.  2  Kings  1-L  (2  Chron.  25.)  —  Amaziah,  the  son  and  suc- 
cessor of  Joash  king  of  Judah,  numbered  300,000  men  in  his 
kingdom,  who  were  able  to  go  forth  to  war;  he  also  hired  100,000 
men  of  Israel,  whom  he,  however,  soon  afterwards  dismissed,  in 
obedience  to  the  directions  of  a  certain  prophet.  He  defeated 
the  Edomites,  and  took  Selah  (Petra),  their  chief  city.  But  he 
brought  back  with  him  the  idols  of  the  Edomites,  and  burned 
incense  to  them.  During  his  absence,  the  Israelitish  mercen;iri-  s 
whom  he  had  dismissed,  destroyed  many  men  in  Judah  and  plun- 
dered their  cities.  It  was,  probably,  in  consequence  of  these 
transactions,  that  he  declared  war  against  Israel.  The  answer 
of  Joash  consisted  of  the  parable  of  the  cedar  and  the  thistle; 
but  Amaziah  would  not  receive  the  warning,  and  was  defeated 


REDEMPTION    AND    SALVATION.  227 

and  taken  prisoner.  Joash  broke  down  the  wall  of  Jerusalem, 
and  robbed  the  temple  and  palace.  Amaziah,  who  was  afterwards 
restored  to  liberty,  lost  his  life  in  consequence  of  a  conspiracy 
which  his  own  people  formed  against  him. 

§  98.    Uzziah   and  Jotham   in  Judah.  —  The   cotemporaneous 
Icings  in  Israel. 

1.  2  Kings  15  :  1-7.  (2  Chron.  26.)  — Uzziah  (also  called 
Azariah),  the  son  of  Amaziah,  ascended  the  throne  when  he  was 
sixteen  years  old,  and  reigned  fifty-two  years.  He  sought  God 
as  long  as  the  prophet  Zecbariah  remained  with  him,  and  the  di- 
vine blessing  caused  him  to  prosper.  He  subdued  the  Philistines 
and  the  Arabians,  fortified  Jerusalem,  built  other  cities  and 
strong  places,  loved  agriculture,  and  promoted  its  interests.  His 
army  amounted  to  more  than  300,000  men,  and  he  introduced 
the  use  of  the  catapult  and  ballista  in  the  siege  of  fortified  places. 
But  at  length  his  heart  was  lifted  up,  and  he  presumed  to  connect 
the  office  of  the  high-priest  with  the  royal  dignity.  On  attempt- 
ing to  burn  incense,  in  opposition  to  the  remonstrances  of  the 
priests,  he  was  instantly  smitten  with  the  leprosy,  and  remained 
a  leper  until  he  died.  His  son  Jotham,  who  had  assumed  the 
regency,  after  his  father's  disease  had  compelled  him  to  seclude 
himself,  ascended  the  throne  after  the  death  of  the  latter  and 
reigned  sixteen  years.  He  did  that  which  was  right  in  the  sight 
of  the  Lord,  repaired  the  temple,  compelled  the  Ammonites  to 
pay  him  tribute,  and  acquired  great  power. 

2.  2  Kings  15  :  8,  &c.  —  After  the  death  of  Jeroboam  II.  the 
internal  affairs  of  Israel  long  remained  in  confusion ;  it  was  only 
at  the  expiration  of  eleven  years  of  anarchy  that  his  son  Zach- 
ariaii  ascended  the  throne ;  but  he  was  murdered  six  months  af- 
terwards, and  with  him  the  family  of  Jehu  became  extinct. 
Shallum,  who  had  slain  him,  after  reigning  one  month  only,  was 
put  to  death  by  his  general  Menahem.  This  king  retained  pos- 
session of  the  throne  by  means  of  the  terror  which  his  cruelty 
inspired,  and  also  by  the  aid  of  Pul,  the  powerful  king  of  As- 
syria, whose  protection  he  purchased  for  1000  talents  of  silver. 
After  a  reign  of  ten  years  he  was  succeeded  by  his  son  Pekahiah 


228  REDEMPTION     AND    SALVATION. 

This  king,  after  reigning  two  years,  was  killed  by  Pekah,  who 
reigned  twenty  years,  when  he  too  was  slain,  and  Hoshea,  the  last 
king  of  Israel,  seized  the  throne.  Pekah  had  previously  made 
an  alliance  with  Ilezin  king  of  Syria,  against  king  Ahaz  of  Judah  ; 
the  latter  invoked  the  aid  of  Tiglath-pileser  king  of  Assyria,  by 
whom  both  the  Syrians  and  the  inhabitants  of  the  northern  part 
of  Galilee  and  the  east-Jordanic  territory,  were  carried  captive 
to  Assyria. 

§  00.    The  new  charaetcr  which  Prophecy  assumed. 

1.  At  the  commencement  of  the  eighth  century  before  the 
Christian  era,  the  development  of  Prophecy  (as  far  as  it  was  sus- 
tained by  the  Old  Testament)  exhibited  a  new  phase.  Since  the 
period  in  which  Prophecy  had  received  a  new  impulse  through 
Samuel,  it  had  directed  its  attention  almost  exclusively  to  the 
present  time;  indications  of  future  events  were  rare.  The  re- 
formation of  which  he  was  the  agent  had  given  a  new  and  more 
animated  appearance  to  theoeratical  life  and  theocratical  forms, 
and  the  most  noble  fruits  of  the  change  were  produced  during 
the  period  in  which  David  and  Solomon  occupied  the  throne. 
The  present  times  contained  the  visible  germs  and  types  of  that 
future  and  perfect  state  to  which  the  tendencies  of  the  old  cove- 
nant were  directed.  It  had  hitherto  been  the  office  of  prophecy 
to  tend  and  to  preserve  these  germs  and  types,  and  organically 
unfold  them  more  and  more.  Thus,  too,  Messianic  prophecy  (a 
distinct  style  of  prophecy),  was  founded  on  the  present  condition 
of  the  people  —  it  viewed  the  age  of  the  Messiah  as  the  period 
in  which  the  present  condition  would  undergo  a  change  and  be 
raised  to  glory  and  perfection.  This  bloom  of  Prophecy  did  not 
long  continue;  the  division  of  the  theocratic  state  into  two  king- 
doms, was  the  first  violent  outbreak  of  that  corruption  which, 
henceforward,  continually  assumed  a  darker  hue.  While  the 
hope  remained  that  a  return  to  the  former  and  happier  condition 
would  occur,  the  efforts  of  Prophecy  were  unwearied  to  infuse 
new  vigor  into  the  theocratic  element  which  still  subsisted,  and 
to  suppress  the  corruption  which  had  unveiled  itself.  In  these 
circumstances,  when  all  the  energy  of  prophecy  was  necessarily 


REDEMPTION    AND    SALVATION.  229 

expended  in  the  attempt  merely  to  restore  that  happy  condition 
which  had  passed  away,  the  theocratical  and  Messianic  sense  or 
consciousness  could  not  be  further  unfolded  and  make  progress 
in  light  and  power.  But  when  that  hope  gradually  died  away, 
and  the  efforts  of  Prophecy  to  effect  a  thorough  reformation  of  a 
generation  whose  degeneracy  rapidly  proceeded,  were  found  to  be 
fruitless,  Prophecy  itself  was  at  last  compelled  to  despair;  it 
abandoned  the  belief  that  such  a  restoration  or  such  an  improve- 
ment of  the  present  condition  of  affairs  could  possibly  be  de- 
veloped from  its  own  resources  —  and  this  is  the  point  at  which 
we  have  now  arrived. 

2.  Nevertheless,  the  covenant  which  God  had  made  with  the 
fathers  continued  to  be  of  force.  If  an  organic  development  pro- 
ceeding from  the  present  times,  cannot  furnish  the  desired  results, 
these  may  be  obtained  by  means  of  the  catastrophe  of  &  judgment, 
and  be  realized  through  a  development  that  is  commenced  anew. 
Hence  Prophecy  abandons  the  present  times,  in  a  certain  sense, 
and  directs  its  view  to  the  future.  The  first  object  which  it  now 
perceives  is  the  inevitable  judgment  prepared  for  Israel  and 
Judah.  Since  the  people  of  God  conform  to  the  practices  of 
pagans,  and,  forgetful  of  their  own  vocation,  form  connections 
with  the  kingdoms  of  the  world,  the  latter  become  the  source 
from  which  that  judgment  proceeds.  But  as  the  covenant  of  God 
continues  to  be  of  force,  this  judgment  appears  in  the  light  of  a 
salutary  chastisement,  and  this  peculiar  character  of  the  judgment 
which  Israel  is  taught  to  expect,  distinguishes  it  from  the  judg- 
ment which  is  to  overtake  other  nations.  There  is  a  deliveranco 
from  the  judgment  prepared  for  Israel  —  a  restoration  shall  suc- 
ceed their  fall.  A  new  David,  far  more  glorious  and  exalted 
than  the  former,  is  appointed  to  restore,  renew,  glorify  and  per- 
fect the  kingdom  of  God.  In  consequence  of  this  new  character 
which  Prophecy  assumes,  the  conception  of  the  Messiah,  which 
had,  during  several  centuries  (since  the  days  of  David),  receded 
from  the  view,  resumed  its  prominent  position,  and  acquired  all 
that  fulness  and  distinctness  during  its  further  development  which 
it  was  intended  to  possess  under  the  old  covenant.  —  This  change 
in  the  position  and  the  task  assigned  to  prophecy  now  produced 
the  conviction  that  a  certain  want  existed,  which  prophecy  could 
20 


230  REDEMPTION    AND    SALVATION. 

not  experience  at  an  earlier  period,  when  its  view  was  directed  to 
the  present  time  exclusively,  that  is,  the  necessity  was  now  felt 
that  the  predictions  which  were  pronounced  should  be  preserved 
in  a  written  form.  Prophecy  was  compelled  to  withdraw  its  atten- 
tion from  the  generation  of  the  present  day,  and  direct  its  view 
to  the  generations  of  future  times. 

Ous. —  The  writings  of  the  Prophets  in  the  Bible  are  chronologi- 
cally arranged  in  the  two  divisions  of  the  greater  and  the  minor  pro- 
phets, as  the  latter  have  been  termed.  The  times  in  which  they 
flourished,  are  referred  to  the  following  three  periods:  —  1.  lie/ore 
the  Babylonian  Captivity;  the  prophets  who  died  before  that  judg- 
ment overtook  the  people  of  the  covenant,  are  Ilosca,  Joel,  Amos, 
Obadiah,  Jonah,  Micah  and  Isaiah.  2.  Near  to,  and  during  the  Cap- 
tivity ;  those  who  uttered  predictions  during  its  continuance,  or  im- 
mediately before  or  after  it,  are  Xahum,  Habakkuk,  Zephaniah, 
Jeremiah,  Ezekiel,  and  Daniel.  ,°».  After  the  return  of  the  people  from 
BabyloJi  ;  those  who  then  labored,  are  Haggai,  Zechariah,  and 
Malachi. 

§  100.    Thr  Pr<  pints  who  preceded  the  Captivity.   (Ilo&ca,  Joel, 
Amos,  Obadiah,  Jonah.) 

1.  The  labors  of  ITosea,  which  commenced  during  the  reign 
of  Jeroboam  II.  or  of  Uzziah,  had  a  particular  reference  to  the 
kingdom  of  Israel.  The  prophet  rebuked  the  apostasy  of  the 
people  from  Jehovah,  both  by  his  words  and  by  his  acts,  an- 
nounced the  impending  divine  judgments,  and  also  proclaimed 
that  Israel  should  be  restored  to  divine  favor,  after  sincere 
repentance  had  been  manifested. 

Obs.  —  The  following  prediction  occurs  in  ch.  3,  ver.  4,  5:  "  The 
children  of  Israel  shall  abide  many  days  without  a  king,  and  without 
a  prince,  and  without  a  sacrifice,  and  without  an  image,  and  without 
an  ephod,  and  without  teraphim:  afterward  shall  the  children  of 
Israel  return,  and  seek  the  Lord  their  God,  and  David  their  king ; 
and  shall  fear  the  Lord  and  his  goodness  in  the  latter  days."  (See 
g  118.  2,  and  §119.) 

2.  Joel,  who  probably  dwelt  in  the  kingdom  of  Judah,  an- 
nounces the  judgments  of  God,  under  the  image  of  destructive 
locusts  (in  the  valley  of  Jchoshaphat,  §  75.  2),  exhorts  the 
people  to  repent,  and  foretells  the  outpouring  of  the  Holy  Ghost. 


REDEMPTION    AND    SALVATION.  231 

Obs.  —  The  following  prediction  occurs  in  ch.  2 :  "  It  shall  come 
to  pass  afterward,  that  I  will  pour  out  my  Spirit  upon  all  flesh  ;  and 
your  sons  and  your  daughters  shall  prophesy,  your  old  men  shall 
dream  dreams,  your  young  men  shall  see  visions :  and  also  upon  the 
servants  and  upon  the  handmaids  in  those  days  will  I  pour  out  my 
Spirit.  And  I  will  show  wonders  in  the  heavens  and  in  the  earth  .  . 
....  before  the  great  and  the  terrible  day  of  the  Lord  come.  And 
it  shall  come  to  pass,  that  whosoever  shall  call  on  the  name  of  the 
Lord  shall  be  delivered." 

3.  Amos,  a  herdman  of  Tekoah  in  Judah,  who  was  com- 
manded by  the  Lord  to  prophesy,  as  he  followed  the  flock  (7  : 
15),  shows  God's  judgments  upon  the  neighboring  pagan  nations, 
and  in  prophetic  visions  sees  Israel's  ripeness  for  judgment,  but 
also  announces  a  future  deliverance. 

Obs.  —  The  following  prediction  occurs  in  ch.  9,  v.  11:  "  In  that 
day  will  I  raise  up  the  tabernacle  of  David  that  is  fallen,  and  close  up 
the  breaches  thereof;  and  I  will  raise  up  his  ruins,  and  I  will  build 
it  as  in  the  days  of  old." 

4.  Obadiah  briefly  but  sternly  rebukes  the  Edomites. 

5.  Jonah,  the  son  of  Amittai,  dwelt  in  Israel.  He  had  given 
Jeroboam  II.  assurances  of  success  in  his  contests  with  the 
Syrians  (2  Kings  14  :  25).  He  is  next  commanded  to  preach 
the  Word  of  God  in  Nineveh,  the  capital  of  Assyria,  for  a  testi- 
mony against  Israel.  For  the  purpose  of  evading  this  divine 
commission,  which  did  not  accord  with  his  views  of  the  particular 
election  of  his  people,  and  which  also  seemed  to  be  attended  with 
danger,  he  hastened  to  Joppa  and  engaged  a  passage  on  board  a 
ship  bound  to  Tarshish.  During  the  prevalence  of  a  violent  tem- 
pest, the  mariners,  who  acknowledge  the  righteous  judgment  of 
Jehovah  and  fear  his  name,  cast  Jonah  forth  into  the  sea,  after 
the  lot  had  designated  him.  He  was  swallowed  by  a  great  fish 
(which  was  probably  a  carcharias,*  but  certainly  not  a  whale), 
and,  on  the  third  day,  was  vomited  out  alive  upon  the  dry  land. 

*  The  Carcharias  (cants  carcharias,  sea-dog,  &c),  a  Bhark  of  gigantio 
size,  has  a  throat  so  large  as  to  bo  able  to  swallow  not  only  a  man,  but 
even  a  horse.  On  one  occasion,  a  monster  of  this  class  swallowed  a  sailor, 
but  immediately  disgorged  him,  on  being  struck  by  a  cannon-ball.  (See 
Winer's  Heallex.  art.  "  Fischc.") 


232  REDEMPTION    AND    SALVATION. 

He  now  announces  to  the  people  of  Nineveh  that  their  city  shall 
be  overthrown  in  forty  days;  but  the  king  (Pul?)  and  the  people 
repent,  and  God  spares  them.  Jouah  is  exceedingly  displeased, 
but  God  convinces  him  of  his  folly  and  his  sin,  by  means  of  the 
gourd  (kikajon,  ricinus),  which  came  up  in  a  night,  and  perished 
in  a  night. 

Obs.  —  Jonah's  carnal  sentiments  respecting  the  particular  elec- 
tion of  his  people  constitute  him  an  image  or  type  of  Israel ;  like 
him,  the  people  declined  to  fulfil  the  divine  commission  to  preach  to 
the  heathen;  like  him,  they  were  constrained  to  obey  (§  112),  and 
like  him,  they  returned  at  a  late  day  to  the  Lord  in  humility  and 
penitence.  But  Jonah  is  also  a  type  of  the  Redeemer,  who  executed 
in  the  most  perfect  manner  the  plan  (to  which  Jonah  conformed  only 
with  reluctance)  according  to  which  the  preaching  of  repentance  and 
faith,  as  well  as  of  the  great  salvation  which  was  connected  with 
these,  should  proceed  from  the  impenitent  Jews  and  be  thence 
brought  to  the  penitent  heathen.  The  preaching  of  Jonah  among 
pagans  was  introduced  and  facilitated  by  the  circumstance  that  ho 
hud  been  three  days  in  the  belly  of  the  fish  ;  the  preaching  of  the 
Gospel  among  heathens,  in  the  same  manner,  derived  power  from 
the  circumstance  that  the  Redeemer  abode  three  days  in  the  heart 
of  the  earth,  that  is,  that  he  died  and  that  he  rose  again,  which  arc 
the  two  points  on  which  the  work  of  redemption  hinges. — The  peni- 
tent people  of  Nineveh  constitute  the  antitype  of  Israel;  they  will 
rise  in  judgment  and  condemn  all  those  who  despised  the  preaching 
of  Him  who  is  a  greater  than  Jonah  (Matt.  12 :  39-41  ;  sec  also  Matt. 
16  :  4,  "the  sign  of  the  prophet  Jonas"). —  Nineveh,  lying  on  the 
eastern  side  of  the  Tigris,  was,  according  to  Diodorus,  480  stadia  or 
60  miles  in  circumference,  and  contained  120,000  children  (who 
could  not  "  discern  between  their  right  hand  and  their  left  hand," 
Jonah  4  :  11),  which  implies  that  the  population  amounted  to  two 
millions. 

§  101.    Continuation.   (Isaiah,  Micah.) 

1.  Isaiah,  the  son  of  Amoz,  in  Judah,  connected  with  the 
royal  family  (a  nephew  of  Amaziah),  according  to  tradition,  be- 
gan to  prophesy  during  the  last  year  of  the  reign  of  Uzziah. 
The  book  of  Isaiah  consists  of  two  parts  which  are  easily  distin- 
guished. The  theme  of  the  former  part  is  the  Messiah,  described 
as  Immamicl  (that  is,  God  with  ms),  or  as  a  kiDg  and  a  judge. 


REDEMPTION    AND    SALVATION.  233 

The  prophet  also  rebukes  the  people  on  account  of  their  obdurate 
ingratitude,  exhorts  them  to  repent,  announces  the  calling  of  the 
Gentiles  and  God's  judgments  upon  Judah,  describes  the  Lord's 
vineyard  which  brought  forth  wild  grapes,  &c. 

Obs. —  "In  that  day,"  the  prophet  declares,  4:  2,  "shall  the 
branch  of  the  Lord  be  beautiful  and  glorious,  and  the  fruit  of  the 
earth  shall  bo  excellent  and  comely  for  them  that  are  escaped  of 
Israel."  — "  Behold,  a  virgin  shall  conceive,  and  bear  a  son,  and 
shall  call  his  name  Lnmanuel"  [7  :  14). —  "  Unto  us  a  child  is  born, 
unto  us  a  son  is  given ;  and  the  government  shall  be  upon  his 
shoulder ;  and  his  name  shall  bo  called  Wonderful,  Counsellor,  The 
mighty  God,  The  everlasting  Father,  The  Prince  of  Peace"  (9  :  G).— 
"The  thickets  of  the  forests"  of  Assyria  shall  be  cut  down  (10  :  34), 
but  "  there  shall  come  forth  a  rod  out  of  the  stem  of  Jesse,  and  a 
branch  shall  grow  out  of  his  roots  ;  and  the  Spirit  of  the  Lord  shall 
rest  upon  him,  the  spirit  of  wisdom  and  understanding,  the  spirit  of 
counsel  and  might,  the  spirit  of  knowledge  and  of  the  fear  of  the 
Lord"  (11  :  1,  2),  and  he  will  introduce  a  period  of  universal  peaco 
on  earth.  "  The  wolf  also  shall  dwell  with  the  lamb,  and  the  leopard 
shall  lie  down  with  the  kid ;  and  the  calf  and  the  young  lion  and 
the  fatling  together ;  and  a  little  child  shall  lead  them.  And  the 
cow  and  the  bear  shall  feed ;  their  young  ones  shall  lie  down  to- 
gether :  and  the  lion  shall  eat  straw  like  the  ox.  And  the  sucking 
child  shall  play  on  the  hole  of  the  asp,  and  the  weaned  child  shall 
put  his  band  on  the  cockatrice*  den.  They  shall  not  hurt  nor  de- 
stroy in  all  my  holy  mountain :  for  the  earth  shall  be  full  of  tho 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea"  (11  :  0-9). 

2.  In  the  second  part  of  the  predictions  of  Isaiah,  ch.  40-66, 
the  expectation  or  hope  of  salvation  is  seen  in  another  aspect. 
The  conception  of  sufferings  which  are  vicarious  and  expiatory, 
now  acquires  prominence,  and  is  embodied  in  the  servant  of  Je- 
hovah. He  is  described  as  an  expiatory  sacrifice,  bearing  the 
sins  of  the  people;  he  is  vile  and  despised;  he  suffers  and 
atones;  he  is  humbled,  and  afterwards  made  glorious.  This  con- 
ception of  the  servant  of  God,  who  suffers  for  the  sins  of  the 
people,  and  by  his  sufferings  makes  atonement  for  them,  acquires, 
particularly  in  the  fifty-third  chapter,  almost  the  same  clearness 
and  distinctness  in  which  it  appears  in  the  New  Testament. 

Obs. — In  ch.  53  :  4-7,  for  instance,  the  prophet  says:  "  Surely  ho 
hath  borne  our  griefs,  and  carried  our  sorrows :  yet  we  did  esteem 

20  • 


234  REDEMPTION    AND    SALVATION. 

him  stricken,  smitten  of  God,  and  afflicted.  But  he  was  wounded 
for  our  transgressions,  he  was  bruised  for  our  iniquities ;  the  chas- 
tisement of  our  peace  was  upon  him  ;  and  with  his  stripes  we  are 
healed.  .  .  .  The  Lord  hath  laid  on  him  the  iniquity  of  us  all.  He 
was  oppressed,  and  he  was  afflicted,  yet  he  opened  not  his  mouth  ; 
he  is  brought  as  a  lamb  to  the  slaughter,"  &c. 

3.  Micah,  in  Judah,  a  cotemporary  of  Isaiah,  prophesied  in  the 
days  of  Jotham,  Ahaz  and  Hezekiah.  He  spoke  both  of  the 
divine  judgments  upon  the  people,  and  also  of  their  deliverance 
which  the  Messiah  would  accomplish. 

Obs.  —  "But  thou,  Bethlehem  Ephratah,  though  thou  be  little 
among  the  thousands  of  Judah  (that  is,  families  or  divisions  of  the 
tribes,  consisting  o/*1000  individuals),  yet  out  of  thee  shall  he  come 
forth  unto  me  that  is  to  be  Ruler  in  Israel ;  whose  goings  forth  have 
been  from  of  old,  from  everlasting."  (5:2.) 


§  102.   Ahaz  in  Judah. —  Overthrow  of  the  Kingdom  of  Israel. 

1.  2  Kings  16  (2  Chron.  27,  28;  Isa.  7-12).  —  Jotham,  who 
feared  God,  was  succeeded  by  his  son,  the  wicked  Ahaz ;  the 
latter  served  Baal,  made  his  children  pass  through  the  fire,  and 
sacrificed  and  burnt  incense  in  the  high  places,  and  on  the  hills, 
and  uudcr  every  green  tree.  Pekah  of  Israel,  and  Rezin  of 
Syria,  besiege  Jerusalem.  Ahaz  purchases  the  aid  of  Tiglath- 
pileser  of  Assyria,  in  opposition  to  the  words  of  Isaiah,  who  tells 
him  to  ask  a  sign  of  the  Lord.  AVhen  the  unbelieving  Ahaz 
refuses,  the  prophet  indicates  a  remote  sign  —  the  Messiah  born 
of  a  virgin ;  he,  further,  presents  a  pledge  that  this  sign  will  be 
given,  by  referring  to  another  which  shall  be  speedily  seen : 
namely,  before  the  child  shall  know  to  refuse  the  evil,  and  choose 
the  good,  the  two  hostile  kings  shall  depart  from  the  land. — 
Tiglath-pileser  afforded  aid  to  a  certain  degree  by  conquering 
Syria,  carrying  a  portion  of  the  people  of  Israel  captive  to  other 
regions,  and  imposing  a  tribute  on  those  who  remained.  Never- 
theless, he  soon  afterwards  came  up  against  Jerusalem,  as  Isaiah 
had  predicted,  but  could  not,  on  that  occasion,  prevail.  The 
temple  of  Jehovah  was  formally  dedicated,  by  the  influence  of 
Ahaz,  as  a  temple  of  idols. 


REDEMPTION    AND    SALVATION.  235 

Obs.— Those  who  passed  through  the  fire  (2  Kings  16  :  3,  2  Chron. 
28 :  3,  &c.)  were  really  consumed  by  it.  The  unholy  human  life  was 
delivered  over  to  fire  as  the  true  divine  element,  in  order  that,  as  it 
was  supposed,  all  that  was  unholy  in  it  might  be  consumed,  and  all 
that  was  divine  in  it  might  be  cleansed  and  purified,  and  attain  to 
communion  with  the  Deity.  The  laws  of  Moses  strictly  prohibited 
this  horrible  form  of  idolatrous  worship  (see  Lev.  18  :  21 ;  20  :  2,  &c). 

2.  2  Kings  ch.  17.  —  Hoshea,  who  had  murdered  Pekah, 
ascended  the  throne  of  Israel  after  a  period  of  anarchy  and  con- 
fusion which  continued  nine  years.  Relying  on  his  covenant 
with  So,  the  king  of  Egypt,  he  refused  to  pay  tribute  to  the  As- 
syrians. Shalinaneser  besieged  Samaria  three  years.  After  the 
capture  of  the  city  (722  B.  C),  he  carried  the  people  of  Israel 
to  Media  and  Assyria,  and  caused  pagans  from  other  regions  to 
occupy  the  country.  These  mingled  with  the  Israelites  who  still 
remained,  and  were  ultimately  known  as  the  Samaritans. — God 
sent  lions  among  the  people,  which  slew  some  of  them,  and  thus 
taught  them  the  necessity  of  knowing  the  manner  of  the  God  of 
the  land.  At  their  request,  Shalinaneser  sent  one  of  the  priests 
of  Israel,  who  instructed  the  people.  While  they  learned  to  fear 
Jehovah,  they  did  not  abandon  their  own  idolatrous  worship,  but 
combined  it  with  the  worship  of  Jehovah. 

Obs.  1. — A  period  of  253  years  had  now  elapsed  since  Israel  had 
separated  from  the  house  of  David.  The  people  continually  resisted 
the  Lord,  and  no  chastisements  produced  a  reformation.  Seven 
dynasties  had  passed  away ;  among  the  nineteen  kings  who  succes- 
sively reigned,  not  one  is  found  of  whom  it  could  be  said  that  he  did 
that  which  was  right  in  the  sight  of  the  Lord.  Even  Jehu  main- 
tained the  worship  of  the  golden  calves.  The  measure  of  the  ini- 
quity of  the  people  was  now  full,  and  the  long-suffering  of  God  was 
exhausted. 

Obs.  2. — Among  the  Israelites  who  were  carried  captive  to  Assyria, 
the  devout  Tobit  (§  112.  2,  Obs.)  was  unquestionably  not  the  only 
one  who  had  not  bowed  unto  Baal;  there  were,  doubtless,  others 
associated  with  him  in  the  heathen  land  to  which  they  were  carried, 
whose  afflictions  and  general  walk  and  conduct  directed  the  attention 
of  the  Gentiles  to  Jehovah  and  his  divine  promises,  and  in  this 
manner  opened  to  them  also  the  door  of  knowledge  and  of  faith. 


236  REDEMPTION    AND    SALVATION, 


§  103.  llczclciah,  Manassch  and  Anion. 

1.  2  Kings  18-20.  (2  Chron.  29-32;  Isai.  36-39.)  —  Heze- 
kiah,  the  devout  son  of  the  wicked  Ahaz,  commenced  his  reign, 
which  continued  twenty-nine  years,  by  removing  the  high  places, 
and  extirpating  the  prevailing  worship  of  idols.  Among  other 
acts,  he  destroyed  the  brazen  serpent  (called  Nehushtan,  that  is, 
brazen)  which  Moses  had  made  in  the  wilderness  (§  55.  3,  Obs), 
and  to  which  the  children  of  Israel  burnt  incense.  After  the 
temple,  the  priests  and  the  people  had  been  sanctified,  he  caused 
the  passover  to  be  kept  with  unusual  solemnity,  and  assigned  14 
days  to  its  observance.  The  people  of  the  kingdom  of  Israel, 
whom  the  final  judgment,  executed  by  Shalmaneser,  had  not  yet 
overtaken,  were  formally  invited  to  unite  in  the  celebration,  but  in 
most  instances  treated  the  invitation  with  scorn.  In  consequence 
of  his  refusal  to  pay  the  customary  tribute  to  the  Assyrians,  Sen- 
nacherib invaded  the  country  with  a  powerful  army.  Although 
Ilczckiah  paid  the  enemy  vast  suras  for  the  purpose  of  inducing 
him  to  depart.  Sennacherib  resolved  to  destroy  Judah,  in  order 
that  ho  might  leave  no  enemy  in  the  rear  after  he  should  have 
undertaken  the  invasion  of  Kgypt  which  he  already  contemplated. 
The  Assyrian  general,  Iiab-shakeh,  besieges  Jerusalem,  and,  in 
the  hearing  of  the  people,  utters  words  of  scorn  in  reference  to 
Jehovah  and  the  king.  Hezckiah  prays  to  God,  and  Isaiah 
promises  delivcraucc.  In  the  mean  time,  Tirhakah  (Tarakus) 
the  king  of  Ethiopia,  who  then  ruled  over  Upper  Kgypt,  ap- 
proached Sennacherib  with  a  hostile  army,  and  compelled  him  to 
depart  from  Jerusalem.  Nevertheless,  the  promised  deliverance 
did  not  proceed  from  Tirhakah,  but  directly  from  the  Lord  him- 
self. The  angel  of  the  Lord  destroyed,  by  means  of  a  plague, 
185,000  men  in  the  camp  of  Sennacherib  in  one  night.  The 
latter  escaped  to  Nineveh,  where  he  was  murdered  in  the  temple 
of  his  idol  by  his  own  sons.  In  those  days,  Hezekiah  was  sick 
unto  death ;  but  when  he  prayed,  the  Lord  added  fifteen  years  to 
his  life,  and  as  a  sign,  caused  the  shadow  on  the  sun-dial  to  go 
back  ten  degrees,  according  to  the  choice  which  Hezekiah  had 
made.     Isaiah  directed  that  a  lump  of  iigs  should  be  laid  on  the 


REDEMPTION    AND   SALVATION.  237 

boil  from  which  the  king  suffered :  he  was  then  restored  to  health. 
Merodach-baladan,  king  of  Babylon,  who  had  recently  released 
himself  from  the  yoke  of  Assyria,  sent  ambassadors  to  congratu- 
late Hezekiah  on  account  of  his  two-fold  deliverance  ;  the  latter 
ostentatiously  displayed  all  his  treasures  to  them,  but  was  informed 
that  not  only  all  these,  but  his  children  (descendants)  also  should 
be  carried  to  Babylon. 

2.  2  Kings  21.  (2  Chron.  33.)  — Manasseh,  the  son  of  Heze- 
kiah, reigned  55  years;  he  introduced  all  the  abominations  of 
idolatry,  and  was  exceedingly  wicked.  Esar-baddon,  Sennache- 
rib's successor,  who  had  re-conquered  Babylon,  carried  Manasseh 
thither  captive.  But  when  he  had  sincerely  repented,  God  re- 
stored him  to  his  kingdom ;  after  his  return  he  suppressed  the 
worship  of  idols.  His  son  Amon,  who  restored  that  worship, 
was  slain  after  the  expiration  of  two  years. 

Obs. — If  the  apocryphal  book  of  Judith  is  founded  on  an  historical 
fact,  the  latter  necessarily  occurred  during  the  captivity  of  Ma- 
nasseh. In  this  case,  the  name  of  Nebuchadnezzar  is  to  be  con- 
sidered as  an  additional  title  of  Esar-haddon,  according  to  \  89.  Obs. 
III.  Note. 

§  104.  Jotiah  and  his  successors.  —  Overthrow  of  the  Kingdom 
of  Judah.  —  Gedaliah. 

1.  2  Kings  22,  23.  (2  Chron.  34,  35.)  — Josiah,  Amon's  son, 
ascended  the  throne  when  he  was  eight  years  old ;  in  his  six- 
teenth year  he  began  to  seek  after  the  Lord ;  in  his  twentieth 
year  (2  Chron.  34  :  3),  he  commenced  a  thorough  theocratic  re- 
formation of  the  religious  state  of  the  people.  At  the  same  time 
he  fulfilled  the  prediction  respecting  the  altar  in  Beth-el  (§  90.  2), 
which  had  been  pronounced  nearly  four  centuries  before  his  day. 
While  Hilkiah,  the  high-priest,  was  superintending  the  repairs 
of  the  temple,  he  found  the  book  of  the  laws  of  Moses,  which 
had  been  almost  entirely  forgotten,  but  which  now  furnished  a 
foundation  for  the  proposed  reformation.  While  Shaphan,  the 
king's  scribe,  was  examining  the  writing,  his  glance  fell  on  the 
curses  which  Moses  had  recorded  in  reference  to  the  apostasy  of 
the  people;   these  ho  read  before  the  king.     Tho   prophetess 


238  REDEMPTION    AND    SALVATION. 

Huldah,  who  was  consulted,  declared  that  all  the  things  which 
were  threatened,  would  coine  to  pass.  Josiah  now  caused  a  solemn 
assembly  of  the  people  to  be  held,  and  commanded  that  all  the 
words  of  the  book  of  the  covenant  should  be  read  before  them. 
He  also  gave  directions  that  the  passover  should  be  kept;  it  was 
observed  in  a  manner  so  solemn  and  so  strictly  conformed  to  the 
provisions  of  the  Law,  that  no  celebration  of  that  festival  since 
the  days  of  Samuel  fully  equalled  it.  When  Pharaoh-nccho, 
king  of  Egypt,  went  up  against  the  king  of  Assyria,  Josiah  un- 
necessarily opposed  him  and  was  slain  in  battle  by  him  at  Me- 
giddo,  B.C.  600.  His  guilty  subjects  were  filled  with  terror  when 
he  died,  for  they  were  conscious  that  the  deserved  judgment  of 
God  had  been  delayed  solely  on  account  of  their  devout  king; 
God  had  called  his  righteous  servant  out  of  the  world,  in  order 
that  he  might  not  see  the  calamities  which  were  at  hand. 
(2  Kings  22  :  20.) 

2.  2  Kings  24-25  :  21  (2  Chron.  3G;  Jerem.  39  and  52).— 
The  people  made  Jehoahaz,  a  younger  son  of  Josiah,  their  king. 
Three  months  afterwards,  Necho,  who  had  now  conquered  Phe- 
nicin,  gave  the  throne  to  his  elder  brother,  Eliakim,  whom  ho 
named  Jchoiakim,  and  carried  Jehoahaz  himself  captive  to 
Kgypt.  After  Jchoiakim  had  reigned  eleven  years,  Nebuchad- 
nezzar, king  of  Babylon,  who  had  defeated  Necho  near  Carche- 
mish  (Circesium),  b.  c.  006,  appeared  before  Jerusalem.  Jchoi- 
akim surrendered  himself  to  him;  the  king  of  Babylon  seized 
various  vessels  of  the  temple,  which  he  carried  with  him,  and 
also  conducted  several  noble  youths  as  captives  to  Babylon,  among 
whom  was  Daniel.  This  first  deportation  or  removal  of  captives 
is  the  beginning  of  the  Captivity  of  seventy  years,  which  Jere- 
miah had  already  predicted  (eh.  25  :  11,  12;  20  :  10).  Soon 
afterwards,  Jehoiakim  rebelled,  and  the  Chaldecs  again  besieged 
Jerusalem;  he  lost  his  life,  and  was  succeeded  by  his  son  Jehoi- 
achin,  who  reigned  three  months  only,  when  he,  too,  surrendered 
to  the  king  of  Babylon.  He  and  his  family,  together  with  the 
princes  of  the  kingdom,  the  military  men,  the  craftsmen  and  the 
smiths,  were  carried  into  captivity  to  Babylon;  Ezekicl  the  pro- 
phet was  also  among  the  captives.  —  Nebuchadnezzar  made  Mat- 
taniah,  the  youngest  son  of  Josiah,  king  of  Judah,  and  changed 


REDEMPTION    AND    SALVATION.  239 

his  name  to  Zedekiah.  The  latter  also,  relying  on  a  covenant 
with  Pharaoh-hophra,  unwisely,  and  contrary  to  the  repeated 
remonstrances  of  Jeremiah,  rebelled  in  the  ninth  year.  Nebu- 
chadnezzar now  commenced  the  third  siege  of  Jerusalem,  and 
prosecuted  it  during  two  years.  A  terrible  famine  ensued. 
Zedekiah  the  fugitive  is  seized,  and,  as  Ezekiel  had  foretold  (ch. 
12  :  13),  his  eyes  were  put  out,  and  he  was  carried  to  Babylon, 
bound  with  fetters.  Jerusalem  was  totally  destroyed,  and  all  the 
sacred  vessels  of  the  temple  were  carried  to  Babylon,  B.  c.  588. 

0b8. — During  the  387  years  which  had  elapsed  since  the  division 
of  the  kingdom,  twenty  kings  had  reigned  in  Judah,  all  of  whom 
belonged  to  the  family  of  David  (the  female  usurper  Athaliah  is  not 
here  enumerated) ;  of  these,  only  seven  walked  in  the  ways  of  their 
father  David.  Neither  these  faithful  kings,  nor  the  many  mighty 
prophets  who  arose,  could  permanently  repress  the  torrent  of  cor- 
ruption which  invaded  the  people,  although  divine  chastisements  and 
divine  patience  had  long  sought  to  produce  a  different  result. 

3.  2  Kings  25  :  22,  &c.  (Jerem.  40-44).  —  Nebuchadnezzar 
had  left  a  small  portion  of  the  rural  population  behind,  and  made 
Gedaliah  the  governor  of  the  country.  He  resided  in  Mizpah, 
which  was  furnished  with  a  small  number  of  Chaldee  soldiers ; 
he  maintained  friendly  relations  with  Jeremiah,  and  exercised  his 
authority  with  great  gentleness.  Many  fugitives  gradually  re- 
turned; peace  and  order  in  civil  life  began  to  be  again  esta- 
blished, when  Gedaliah,  who  would  not  entertain  suspicions, 
although  he  had  been  warned,  was  assassinated,  two  months  after 
he  had  assumed  office,  by  Ishmael,  a  fanatical  Jew  who  was  con- 
nected with  the  royal  family.  All  the  people  who  still  remained, 
dreading  the  vengeance  of  the  Chaldees,  fled  to  Egypt. 

§  105.   The  Prophets  of  the  Captivity  (JVahum,  Ilabaklcuk, 
Zephaniahj  Jeremiah). 

1.  The  prophet  Nahum,  of  Elkosh,  in  Galilee,  foretold  the 
destruction  of  Nineveh.— Habakkuk  announced  that  the  kingdom 
of  Judah  would  be  destroyed  by  the  Chaldeans  as  it  abundantly  de- 
served, and  also  set  forth  the  judgment  which  awaited  those  wicked 
invaders  themselves.— Zephaniah  prophesied  in  the  days  of  king 


240  REDEMPTION    AND    SALVATION. 

Josiah.  He  announces  God's  judgments  both  against  Jerusalem 
and  also  against  the  enemies  of  the  people  of  God ;  he  likewise 
refers  to  the  salvation  and  the  blessings  which  the  preaching  of 
the  Gospel  will  bring  to  all  nations. 

Obs. — It  is  Habakkuk  from  whom  that  saying  proceeded,  which 
has  already  exercised  such  vast  influence:  "The just  shall  live  by  his 
faith."  (Hab.  2:4;  Rom.  1  :  17.)  —  Zephaniah  refers  to  the  Mes- 
sianic age  in  these  words:  "  Then  will  I  turn  to  the  people  a  pure 
language,  that  they  may  all  call  upon  the  name  of  the  Lord,  to  serve 
him  with  one  consent."  (3  :  9.) 

2.  Jeremiah,  the  son  of  the  high  priest  Hilkiah,  and,  perhaps, 
the  grand-son  of  the  prophetess  Huldah  (compare  2  Kings  22  : 
14  with  1  Chron.  6  :  13),  was  very  young  when  he  was  called  to 
assume  the  prophetic  office  in  the  reign  of  Josiah ;  the  period  of 
his  labors  extended  beyond  the  destruction  of  Jerusalem.  It  was 
the  lot  of  this  gentle  and  tender-hearted  man,  not  only  to  receive 
the  commission  to  declare  the  severe  judgments  which  awaited 
the  degenerate  people  of  Judah,  but  also  to  witness  the  infliction 
himself.  He  mournfully  exclaimed:  "Ah,  Lord  God!  behold, 
I  cannot  speak :  for  I  am  a  child."  But  the  Lord  answered : 
"  Say  not,  I  am  a  child  :  for  thou  shalt  go  to  all  that  I  shall  send 
thee,  and  whatsoever  I  command  thee  thou  shalt  speak.  Be  not 
afraid  of  their  faces  :  for  I  am  with  thee  to  deliver  thee."  And 
the  Lord  put  forth  his  hand,  and  touched  his  mouth,  saying : 
"  Behold,  I  have  put  my  words  in  thy  mouth.  See,  I  have  this 
day  set  thee  over  the  nations  and  over  the  kingdoms,  to  root  out, 
and  to  pull  down,  and  to  destroy,  and  to  throw  down,  to  build 
and  to  plant."  He  was,  like  Moses,  a  meek  and  afflicted  man, 
and,  like  Elijah,  he  was  hated  and  persecuted,  without  possessing 
the  vigor  and  energy  of  the  former,  or  the  unyielding  spirit  of 
the  latter.  He  encountered  affliction  and  persecution  in  every 
direction ;  but  the  wonderful  support  and  consolation  which  he 
received  from  above,  and  his  clear  view  of  deliverance,  both  in 
the  present  and  in  remote  times,  fully  sustained  him,  and  made 
him  "  a  defenced  city,  and  an  iron  pillar,  and  brazen  walls  against 
the  whole  land,  against  the  kings  of  Judah,  against  the  princes 
thereof,  against  the  priests  thereof,  and  against  the  people  of  the 
land."  (1  :  18.)  —  "0  Lord,  thou  hast  deceived  me,"  he  says 


REDEMPTION    AND    SALVATION.  241 

(20  :  7-11),  "and  I  was  deceived;  thou  art  stronger  than  I,  and 
hast  prevailed :  I  am  in  derision  daily.  .  .  .  Then  I  said,  I  will 
not  ....  speak  any  more  iu  his  name.  But  his  word  was  in  my 
heart  as  a  burning  fire  shut  up  in  my  bones,  and  I  was  weary 
with  forbearing,  and  I  could  not  stay.  .  .  .  But  the  Lord  is  with 
me  as  a  mighty  terrible  one." — Jeremiah  is  the  John  of  the  Old 
Testament  (§  131.  3,  Obs.),  easily  moved,  mild  and  tender,  and, 
nevertheless,  possessing  a  spirit  which  glows  and  burns  when  it 
is  aroused.  He  was,  on  one  occasion,  so  far  misled  by  his  excited 
feelings,  as  to  curse  the  day  wherein  he  was  born.  (20  :  14-18.) 
3.  Jeremiah  exhorted  his  people  to  yield  quietly  to  the  power 
of  Babylon  j  when  his  words  were  found  to  produce  no  effect,  he 
announced  the  destruction  of  the  holy  city  and  the  removal  of 
the  people  to  Babylon.  Nevertheless,  he  comforted  them  also, 
and  assured  them  that  they  should  return  after  a  captivity  of 
seventy  years.  Nebuchadnezzar  permitted  him  to  select  a  place 
of  residence,  and  ho  remained  in  the  holy  land.  His  deep  and 
affectionate  interest  in  the  remnant  of  his  people,  whom  he  accom- 
panied to  Egypt  after  the  murder  of  Gedaliah,  urged  him  to  ex- 
hort and  comfort  the  unhappy  fugitives  in  that  country ;  there 
also  he  encountered  persecution,  and,  according  to  an  ancient  tra- 
dition, ho  was  stoned  to  death.  In  his  Lamentations  he  mourns 
for  his  people,  as  he  surveys  the  ruins  of  the  holy  city,  and  while 
their  misery  distresses  his  soul,  ho  exhorts  them  to  repent. 

Obs.  —  The  following  prediction  concerning  Christ  occurs  in  ch. 
33  :  14-17 :  "  Behold,  the  days  come,  saith  the  Lord,  that  I  will  per- 
form that  good  thing  which  I  have  promised  unto  the  house  of 
Israel,  and  to  the  house  of  Judah.  In  those  days,  and  at  that  time, 
will  I  cause  the  Branch  of  righteousness  to  grow  up  unto  David;  and 
he  shall  execute  judgment  and  righteousness  in  tbo  land.  In  those 
days  shall  Judah  be  saved,  and  Jerusalem  shall  dwell  safely :  and 
this  is  the  name  wherewith  she  shall  be  called,  The  Lord  our  Right- 
eousness. For  thus  saith  the  Lord :  David  shall  never  want  a  man 
to  sit  upon  the  throne  of  the  house  of  Israel." 

§  106.   The  Captives.— Ezekiel. 

1.  False  prophets  and  deceivers  appeared  among  the  captives, 
who  encouraged  the  perverse  spirit  with  which  the  people  bore 

21 


242  REDEMPTION    AND    SALVATION. 

the  yoke  of  the  Chaldeans  that  was  laid  upon  them  by  God's 
judgment;  they  led  the  people  astray  by  awakening  delusive 
hopes  in  their  hearts.  When  the  tidings  of  these  things  reached 
Jeremiah,  he  availed  himself  of  the  opportunity  afforded  by  the 
journey  of  certain  ambassadors  of  Zedekiah  to  Babylon,  and 
transmitted  a  letter  to  the  captives.  "Build  ye  houses/'  he 
wrote  in  the  name  of  the  Lord,  "  and  dwell  in  them ;  and  plant 
gardens,  and  eat  the  fruit  of  them  ....  Seek  the  peace  of  the 
city  whither  I  have  caused  you  to  be  carried  away  captives,  and 
pray  unto  the  Lord  for  it :  for  in  the  peace  thereof  shall  ye  have 
peace  ....  After  seventy  years  shall  be  accomplished  at  Baby- 
lon I  will  visit  you,  and  perform  my  good  word  toward  you,  in 
causing  you  to  return  to  this  place.  For  I  know  the  thoughts 
that  I  think  toward  you,  saith  the  Lord,  thoughts  of  peace,  and 
not  of  evil,  to  give  you  an  expected  end"  (ch.  29). 

2.  While  Jeremiah  labored  among  those  who  had  been  left  in 
the  holy  land,  Ezekiel  was  similarly  engaged  among  the  captives 
by  the  river  of  Chebar  (Chaboras,  Habor,  emptying  into  the 
Euphrates  at  Carchemish).  He  contended  against  the  delusions 
propagated  by  false  prophets,  and  against  the  carnal  hopes  and 
the  impenitent  mind  of  the  captives.  The  features  of  his  charac- 
ter are  entirely  different  from  those  which  predominate  in  Jere- 
miah ;  he  is  ardent  and  impetuous,  bold  and  glowing  with  zeal. 
His  writings  abound  in  sublime  and  mysterious  visions.  During 
the  short  period  which  preceded  the  actual  destruction  of  the  city 
of  Jerusalem,  the  captives,  deceived  by  their  false  prophets,  enter- 
tained the  hope  of  a  speedy  return  to  their  country.  This  un- 
founded hope  the  prophet  labored  to  expel  from  their  bosoms, 
and  announced  both  by  his  words  and  by  his  actions,  by  direct 
instructions  and  by  symbols,  that  the  destruction  of  the  holy  city 
was  inevitable.  When  that  catastrophe  had  really  occurred,  he 
comforted  the  dispirited  people  by  indicating  both  a  deliverance 
which  was  approaching,  and  also  one  which  was  still  distant. 

Obs.  —  The  following  predictions  of  Ezekiel  refer  to  the  times  of 
the  Messiah :  "  I  will  set  up  owe  Shepherd  over  them,  and  he  shall 
feed  them,  even  my  servant  David ;  he  shall  feed  them,  and  he  shall 
be  their  shepherd."  (34  :  23.)  "A  new  heart  will  I  give  you,  and  a 
new  spirit  will  I  put  within  you :  and  I  will  take  away  the  stony 


REDEMPTION    AND    SALVATION.  243 

heart  out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh.  And  I 
■will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my  statutes, 
and  ye  shall  keep  my  judgments,  and  do  them."  (36  :  26,  27.)  The 
vision  in  ch.  37,  of  a  valley  full  of  dry  bones  which  are  restored  to 
their  former  condition  by  the  breath  of  God,  is  a  description  of  the 
redemption  of  the  people  (§  119.)  The  sketch  in  ch.  40-48,  derived 
from  a  prophetic  vision,  of  a  new  temple,  a  new  Jerusalem  and  a 
new  division  of  the  land,  is  remarkable  in  tho  highest  degree 

3.  Great  numbers  of  the  captives  were  soon  reconciled  to  the 
necessity  of  dwelling  in  a  strange  land ;  their  outward  condition 
was  so  favorable,  indeed,  that  many  who  were  satisfied  with  mere 
external  prosperity,  ceased  to  long  for  their  own  home.  Never- 
theless, those  who  were  governed  by  nioro  elevated  sentiments, 
retained  in  their  hearts  an  ardent  desire  to  be  restored  to  the 
land  of  their  fathers,  to  the  holy  city,  and  to  the  courts  of  the 
Lord.  These  sentiments  are  expressed  in  impassioned  language 
in  the  one  hundred  and  thirty-seventh  psalm  :  "  By  the  rivers  of 
Babylon,  &c."  The  discipline  of  the  Captivity  produced  abundant 
fruits ;  the  inclination  of  the  Israelites  to  worship  strange  gods, 
which  had  previously  been  invincible,  disappeared  entirely,  and 
was  succeeded  by  a  faithful  and  inflexible  adherence  to  the  Law 
of  the  fathers,  which  was,  however,  often  characterized  by  for- 
mality and  self-righteousness. 


8  107.   The  Prophet  Daniel 

1.  Ch.  1-3.  —  Daniel  was  educated  in  Babylon,  together  with 
his  three  friends,  Shadrach,  Meshach  and  Abednego,  in  the 
school  of  the  Magians,  and  reoeived  the  name  of  Belteshazzar. 
On  a  certain  occasion,  Nebuchadnezzar  perceived  that  he  had  for- 
gotten a  remarkable  dream  which  had  troubled  his  spirit ;  as  the 
magians  whom  he  summoned,  could  not  make  known  either  tho 
dream  or  the  interpretation  of  it,  the  choleric  king  commands 
that  they  should  all  be  put  to  death.  Daniel  asks  that  time  should 
be  given  to  him,  prays  to  God,  and  reveals  to  the  king  both  tho 
dream  and  its  interpretation.  The  king  had  beheld  a  great  imago 
with  a  head  of  gold,  a  breast  of  silver,  a  body  of  brass,  legs  of 
iron,  and  feet  part  of  iron  and  part  of  clay.     A  stone,  cut  out 


244  REDEMPTION    AND    SALVATION. 

without  hands,  crushed  the  image  and  became  itself  a  great 
mountain  which  filled  the  whole  earth.  According  to  Daniel's 
interpretation,  the  four  great  monarchies  are  here  described  ac- 
cording to  their  historical  succession  and  their  distinctive  fea- 
tures: the  Assyrio-Babylonian,  the  Mcdo-Persian,  the  Grjeeo- 
Macedonian  and  the  lloman,  —  the  latter  in  its  Eastern  and 
Western  divisions.  The  stone  which  crushed  the  image  and 
filled  the  whole  earth,  indicated  that  "  the  God  of  heaven  would 
set  up  a  kingdom  which  should  never  be  destroyed;  that  this 
kingdom  should  not  be  left  to  other  people,  but  that  it  shouid 
break  in  pieces  and  consume  all  these  kingdoms;  and  that  it 
should  stand  forever."  Daniel  is  now  appointed  to  be  the  master 
of  the  Magians,  and  ruler  over  the  whole  province  of  Babylon. 
Nebuchadnezzar  soon  afterwards  caused  an  image  of  the  god  Bel 
to  be  made  of  gold  and  of  a  large  size,  which  he  commanded  all 
to  worship.  Daniel's  three  friends,  who  refuse  to  obey,  are  con- 
demned to  be  cast  into  a  burning  furnace.  The  astonished  king 
sees  the  three  men  walking  in  the  midst  of  the  fire  uninjured, 
and  accompanied  by  a  fourth  whose  "form  was  like  the  Son  of 
God."  He  now  makes  a  decree  that  all  should  revere  the  God 
of  these  men. 

2.  Ch.  4.  — Nebuchadnezzar  dreamed  again.  He  saw  a  very 
great  tree  bearing  much  fruit,  which,  at  the  command  of  an 
angel,  was  cut  down ;  his  heart  was  changed  from  man's,  a  beast's 
heart  was  given  to  him,  and,  with  a  band  of  iron,  he  was  in  the 
midst  of  the  grass  of  the  field.  Daniel  thus  interprets  the  dream  : 
Thou,  O  king,  art  that  tree ;  thou  shalt  be  driven  from  men,  and 
thy  dwelling  shall  be  with  the  beasts  of  the  field,  and  thou  shalt 
eat  grass;  then  shall  thy  reason  return  to  thee,  and  thy  kingdom 
be  restored. — All  this  came  to  pass.  The  king  on  a  certain  occa- 
sion stood  on  the  pinnacle  of  his  royal  palace,  and,  deifying  him- 
self in  his  pride,  he  uttered  the  presumptuous  words :  "  Is  not 
this  great  Babylon,  that  I  have  built  for  the  house  of  the  kingdom 
by  the  might  of  my  power,  and  for  the  honor  of  my  majesty  V 
He  was  immediately  seized  with  the  lycanthropy,  a  species  of 
madness,  during  the  influence  of  which  the  individual  believes 
himself  to  be  a  wild  beast;  his  body  was  wet  with  the  dew  of 
heaven,  and  he  did  eat  grass  as  oxen.    Afterwards,  he  lifted  up 


REDEMPTION    AND    SALVATION.  245 

his  eyes  unto  heaven,  his  understanding  returned  to  him,  he 
praised  the  Most  High,  and,  by  a  decree  which  he  made,  he  com- 
manded all  his  subjects  to  worship  Him. 

3.  Ch.  5. — During  the  reign  of  Nebuchadnezzar's  son,  Belshaz- 
zar  (Evil-merodach),  Daniel  is  neglected  and  forgotten.  The  king 
made  a  great  feast,  at  which  he  profaned  the  sacred  vessels  of  the 
temple  (§  104.  2).  While  he  was  drinking  wine,  a  hand  was 
seen  on  the  wall  of  the  banquet-chamber,  which  wrote  certain 
illegible  words.  The  queen-mother  proposes  that  Daniel  should 
be  called,  who  reads  these  words :  mene,  mene,  tekel,  upharsin, 
that  is,  numbered,  numbered,  weighed,  divided,  and  refers  them 
to  the  impending  destruction  proceeding  from  the  Medo- Persian 
monarchy.  The  terrified  king  commanded  that  the  prophet  who 
predicted  his  ruin  should  be  clothed  with  scarlet,  and  be  pro- 
claimed as  the  third  ruler  in  the  kingdom  —  possibly,  hoping  to 
avert  the  threatened  calamity  by  the  adoption  of  these  measures. 
But  in  that  night  Belshazzar  was  slain,  and  Darius  the  Mcde  took 
the  kingdom. 

Obs.  (See  \  89.  Obs.  III.) — It  is  usual  to  assume  that  Belshazzar  is 
Naboned,  the  last  king  of  the  Chaldeans,  and  that  the  night  in  which 
the  writing  was  seen  on  the  wall,  is  the  same  night  in  which  Cyrus 
entered  the  city  through  the  bed  of  the  Euphrates,  the  waters  of 
which  he  had  diverted  into  another  channel.  But  Naboned  was  a 
Babylonian,  whose  origin  was  obscure  (* Iff  fav  ix  Baj3fX^i»j) ;  he  was, 
moreover,  the  fourth  king  after  Nebuchadnozzar,  while  the  latter 
was,  according  to  Daniel  5  :  11,  13,  18,  22,  immediately  succeeded 
/  by  Belshazzar  his  son.  Consequently,  Belshazzar  is  Evil-merodach, 
and  Darius  the  Mede  is  Neriglissor.  Darius  was,  according  to  ch. 
9  :  1,  the  son  of  Ahasuerus,  of  the  seed  of  the  Modes.  As  Cyazares, 
tho  king  of  the  Medes,  is  called  Asuerus  in  the  Greek  accounts  also, 
Darius  is  probably  a  son  of  Cyaxare6,  the  brother  of  that  Astyagcs, 
who  found  a  place  of  refuge  in  the  dominions  of  his  father-in-law 
Nebuchadnezzar  after  the  overthrow  of  the  Median  power.  —  Those 
who  adopt  the  account  which  Xenophon  gives,  identify  Darius  with 
Cyaxares,  whose  general  Cyrus  was  when  he  took  Babylon.  (See 
I  89.  Obs.  V.) 

4.  Ch.  6.  —  Darius  the  Mede  appointed  Daniel  to  bo  the  pre- 
sident over  a  third  part  of  the  kingdom.  The  envious  courtiers 
persuade  the  aged  and  weak  king  to  publish  a  decree  that  no  one 

21* 


246  REDEMPTION    AND    SALVATION. 

shall  ask  a  petition  of  any  god  or  man  for  thirty  days,  except  of 
the  king.  Nevertheless,  Daniel  prayed  and  made  supplication 
before  his  God,  and  Darius,  who  is  bound  by  his  own  irrevocable 
decree,  necessarily  permits  the  prophet  to  be  cast  into  the  den  of 
lions.  Daniel's  life  is  preserved,  but  his  enemies  are  cast  into  the 
den,  and  destroyed  by  the  lions. 

5.  Ch.  7,  &c.  —  Daniel  afterwards  had  a  new  vision  referring 
to  tho  four  great  monarchies.  Four  great  beasts  come  up  from 
the  sea,  which  is  here  the  symbol  of  the  restless  or  waving  mass 
of  human  beings  who  constitute  the  different  nations  of  the 
world ;  the  Ancient  of  days  appears,  the  judgment  is  set,  and  the 
books  are  opened.  Then  one  like  the  Son  of  man  came  with  the 
clouds  of  heaven  to  the  Ancient  of  days,  and  to  him  an  everlast- 
ing kingdom  was  given.  The  seventy  years  of  Jeremiah  in  the 
mean  time  expire,  and  Daniel,  who  observes  the  time,  prays  fer- 
vently to  God.  The  angel  Gabriel  appears  to  him  and  conveys 
the  following  revelations  :  That  at  the  beginning  of  his  supplica- 
tions the  commandment  had  come  forth  (permitting  the  captives 
to  return,  in  the  first  year  of  the  reign  of  Cyrus) —  that  within 
seventy  weeks  of  yearsf  reckoned  from  the  re-building  of  Jeru- 
salem, tho  Messiah  would  come,  the  transgression  would  be 
finished,  an  end  of  sins  be  made,  reconciliation  for  iniquity  be 
effected,  and  everlasting  righteousness  be  brought  in  —  and  that 
then  the  Messiah  would  be  cut  off,  and  the  people  of  the  prince 
who  should  come,  would  destroy  the  city  and  the  sanctuary  (ch. 
9  :  23-27).  —  At  a  later  period  Gabriel  informed  him  more  fully 
of  the  history  of  the  second  and  the  third  of  the  great  monar- 
chies, and  furnished  specially  the  details  respecting  Antiochus 
Epiphanes,  the  type  of  Antichrist. 

Obs.  — Ezekiel  (ch.  14  :  14,  16,  20 ;  28  :  3)  classes  Daniel  with  the 
righteous  and  wise  Noah  and  Job.  Christ  himself  calls  him  a  pro- 
phet (Matt.  24  :  15).  —  He  is  called,  and  he  really  is,  a  man  of  desire 
(10  :  11,  vir  desiderii,  "  a  man  greatly  beloved,"  Engl,  vers.) ;  it  was 
his  desire  to  witness  the  manifestation  and  the  victory  of  the  king 
dom  of  God. 


REDEMPTION    AND    SALVATION.  247 

§  108.    The  Return  of  the  Captives,  and  the  Building  of  the 
Temple. — Ezra. — Nehemiah. — Esther. 

1.  Ezra  1-6. — The  prophet  Isaiah  had  called  Cyrus  the  shep- 
herd and  the  anointed  of  the  Lord  (ch.  44  :  28 ;  45  :  1 ;  comp. 
Jerem.  50  :  44) ;  that  monarch,  who  was  appointed  by  the  Spirit 
of  the  Lord  to  perform  the  work,  gave  permission  to  the  captives 
to  return,  in  the  first  year  of  his  reign  over  Babylon,  b.  c.  536. 
A  comparatively  small  number  of  the  Jews,  however,  availed 
themselves  of  this  permission ;  the  larger  portion  of  the  people 
preferred  the  comforts  which  they  found  in  a  strange  land  to  the 
inconveniences  which  they  would  encounter  in  their  original 
home.  Prince  Zerubbabel  (Zorobabcl,  Matt.  1  :  12),  a  grand- 
son of  Jehoiachin  (1  Chron.  3  :  17-19),  and  the  high-priest 
Jeshua  or  Joshua,  conducted  nearly  50,000  Jews,  bearing  5400 
vessels  of  the  house  of  the  Lord,  to  Jerusalem,  and  actively  en- 
gaged in  the  building  of  the  temple.  The  Samaritans  proposed 
to  assist  in  the  work  j  but  the  newly-arrived  colonists,  taught  by 
the  experience  of  their  fathers,  declined  the  offer.  The  former 
sought  revenge  by  circulating  calumnies,  which  reached  the  car 
of  the  king.  The  building  of  the  temple  was  interrupted  during 
the  reign  of  Cambyses,  and  a  strict  prohibition  to  continue  it  was 
issued  by  Pseudo-Smerdes.  Darius  Hystaspis,  however,  after- 
wards gave  the  captives  the  royal  permission  to  proceed,  and 
afforded  them  aid.  New  zeal  now  animated  the  Jews,  and,  en- 
couraged by  the  prophets  Haggai  and  Zechariah,  they  completed 
and  consecrated  the  temple,  b.  c.  516.  This  second  temple  did 
not  contain  the  ark  of  the  covenant,  which  had  probably  been 
lost  in  the  days  of  the  last  idolatrous  kings  of  Judah,  and  the 
Holiest  of  all  was  a  vacant  place. 

2.  Ezra  7,  &c.  —  During  the  reign  of  Artaxerxcs  (probably 
Artaxerxes  Longimanus)  a  second  company  of  colonists  proceeded 
to  Jerusalem,  B.  c.  458,  conducted  by  Ezra,  a  scribe  in  the  law 
of  Moses,  and  a  descendant  of  Seraiah  the  high-priest.  He 
earnestly  exhorted  the  people  to  repent,  commanded  them  to  put 
away  all  pagan  wives,  and  zealously  instructed  all  in  the  Law. 

3.  Nehem.  1,  &c. — Thirteen  years  afterwards,  Nehemiah,  the 
cup-bearer  of  the  same  king,  received  tidings  of  the  unhappy  con- 


248  REDEMPTION    AND     SALVATION. 

dition  of  the  people ;  he  made  a  successful  application  to  the  king 
to  be  invested  with  the  necessary  powers,  and  then  proceeded  to 
Jerusalem.  The  building  of  the  walls  of  Jerusalem  was  com- 
menced with  great  vigor,  but  the  offended  Samaritans,  led  by 
Sanballat,  attempted  to  interrupt  the  work  by  violence.  While 
Nehemiah  employed  one  half  of  the  people  as  builders,  and  armed 
the  other  half,  who  served  as  guards,  he  also  endeavored,  with  the 
assistance  of  Ezra,  to  confirm  the  confidence  of  the  people  in 
God.  After  the  walls  were  completed,  nine  parts  of  the  people 
removed  to  other  cities,  and  the  remaining,  or  tenth  part,  occu- 
pied Jerusalem.  After  having  devoted  twelve  years  to  these 
labors,  Nehemiah  returned  to  Persia ;  but,  during  the  reign  of 
Darius  Nothus,  he  appears  the  second  time  as  the  governor  of 
Jerusalem.  He  energetically  corrected  the  abuses  which  had 
arisen  during  his  absence ;  even  Manasseh,  the  son  of  the  high- 
priest,  who  refused  to  put  away  his  pagan  wife,  was  driven  away. 
Sanballat,  his  father-in-law,  then  built  a  temple  on  mount  Ge- 
rizim ;  Manasseh  was  the  first  high-priest,  and  reformed  the  Sa- 
maritan religion,  which  had  hitherto  been,  to  a  considerable 
extent,  a  species  of  paganism. 

Obs. — No  well-founded  doubts  cau  be  entertained  respecting  the 
fact  that  the  books  of  Ezra  and  Nehemiah  were  written  by  the  men 
whose  names  they  respectively  bear. 

4.  The  book  of  Esther  contains  a  supplement  to  the  history 
of  the  Israelites  during  their  connection  with  Persia.  Ahasu- 
erus  (Xerxes)  repudiates  his  wife  Vashti  for  refusing  to  present 
herself  before  him  and  the  court  during  a  season  of  revelry, 
when  large  quantities  of  wine  had  been  consumed  by  the  king 
and  his  nobles.  Esther,  a  Jewish  orphan,  is  chosen  as  queen  in 
her  place.  Her  kinsman,  Mordecai,  renders  an  important  service 
to  the  king  by  conveying  information  of  a  conspiracy  against 
him,  the  object  of  which  was  to  destroy  his  life.  When  Mordecai 
refused  to  bow  and  reverence  the  Amalekite  Haman,  the  king's 
favorite,  the  latter  obtained  a  royal  decree,  commanding  that  all 
the  Jews  in  the  kingdom  should  be  put  to  death  on  a  certain  day 
designated  by  lot.  Esther,  impelled  by  the  urgent  terms  em- 
ployed by  Mordecai  in  his  request  to  her,  ventures  to  present  her- 


REDEMPTION    AND    SALVATION.  249 

self  to  the  king,  without  having  been  called  by  him  :  she  is  gra- 
ciously received,  and  solicits  the  king  to  come  with  Hainan  to  tho 
banquet  which  she  had  prepared.  In  the  mean  time,  the  king, 
who  could  not  sleep  on  that  night,  is  reminded  by  the  royal 
records  which  are  read  before  him,  that  the  services  of  Mordecai 
had  not  been  rewarded-  Haman,  who  had  devised  a  fantastio 
mode  of  doing  honor  to  a  man  esteemed  by  the  king,  is  com- 
pelled, in  place  of  receiving  the  homage  which  he  expected,  to 
execute  the  whole  plan  himself  in  favor  of  his  deadly  enemy,  for 
whom  he  had  already  erected  a  gallows  in  the  court  of  his  house. 
At  the  banquet,  Esther  discloses  his  purposes  to  the  king,  and  he 
is  immediately  hanged  on  the  gallows  which  he  had  prepared  for 
Mordecai.  As  the  Persian  king  was  not  permitted  to  recall  a 
decree,  he  granted  permission  to  the  Jews  to  defend  themselves, 
and  to  destroy  their  enemies.  In  commemoration  of  this  great 
deliverance,  the  festival  of  Purim  (that  is,  lots),  was  instituted. 

Obs.  —  Tho  book  of  Esther  was  probably  written  in  the  same  age 
in  which  the  events  occurred  which  it  records.  The  attempts  already 
made  to  ascertain  the  name  of  the  author  have  been  altogether  un- 
successful. 


§  109.    Tlie  Prophets  who  appeared  after  the  Return  from  Baby- 
lon. (Ilaggai,  Zechariah,  Malachi.) 

1.  Haggai  encourages  tho  people  to  engage  with  zeal  in  the 
building  of  the  temple,  and  comforts  the  aged  Jews  who  had  in 
early  life  seen  the  temple  of  Solomon,  and  who  mourned  and 
wept  when  they  beheld  the  inferiority  of  the  new  building;  he 
announce*  that  this  is  tho  temple  in  which  the  Messiah  shall 
appear. 

Obs. — Both  when  the  tabernacle  and  also  when  tho  first  templo 
was  consecrated,  tho  prcfigurative  glory  of  the  Lord  in  a  cloud  filled 
the  place  (Exodus  40  :  34 ;  1  Kings  8  :  11).  This  manifestation  was 
not  granted  when  the  second  temple  was  consecrated  ;  in  place  of  it, 
however,  it  was  appointed  by  tho  Lord  that  tho  archetypal  or  original 
Shechinah,  the  true  and  essential  glory  of  the  Lord,  Christ,  in  whom 
dwelleth  all  the  fulness  of  the  Godhead  bodily  (Col.  2  :  9),  should 
appear  in  that  temple.    To  this  event  the  prediction  of  Haggai 


250  REDEMPTION    AND    SALVATION. 

refers :  "  The  glory  of  this  latter  house  shall  be  greater  than  of  the 
former"  (2  :  0),  for  "the  Desire  of  all  na(io7is  (Gentiles)  shall  come" 
into  it  (verse  7). 

2.  Zechariah  abounds,  like  Ezekiel,  in  apocalyptical  visions  of 
the  last  days,  and,  like  Isaiah,  furnishes  many  descriptions  of  the 
humiliation  and  the  sufferings  of  the  Messiah. 

Obs.  —  He  says:  "Behold  the  man  whoso  name  is  the  Branch; 
and  he  shall  grow  up  out  of  his  place,  and  he  shall  build  the  templo 
of  the  Lord  ;  even  he  shall  build  the  temple  of  the  Lord  ;  and  ho 
shall  bear  the  glory,  and  shall  sit  and  rule  upon  his  throne ;  and  he 
shall  bo  a  priest  upon  his  throne"  (G  :  12,  13). —  He  prophesies  (8  : 
22),  that  in  the  days  of  the  Messiah,  "  many  people  and  strong  na- 
tions shall  come  to  seek  the  Lord  of  hosts  in  Jerusalem,  and  to  pray 
before  the  Lord."  lie  describes  (9  :  9)  the  peaceful  and  humble 
approach  of  the  Messiah  to  the  city:  "Rejoice  greatly,  O  daughter 
of  Zion;  shout,  0  daughter  of  Jerusalem:  behold,  thy  King  cometh 
unto  thee:  he  is  just,  and  having  salvation  ;  lowly,  and  riding  upon 
an  ass,  and  upon  a  colt  the  foal  of  an  ass."  The  covenant  made  for 
thirty  pieces  of  silver,  the  casting  down  of  the  money  in  the  temple, 
and  the  purchase  of  the  potter's  field  are  described  in  11  :  12-14. — 
The  following  predictions  also  occur :  "  I  will  pour  out  upon  tho 
house  of  David,  and  upon  the  inhabitants  of  Jerusalem,  the  spirit  of 
grace  and  of  supplications :  and  they  shall  look  upon  me  whom  they 
have  pierced"  (12  :  10). —  "In  that  day  there  shall  be  a  fountain 
opened  to  tho  house  of  David  and  to  the  inhabitants  of  Jerusalem  for 
sin  and  for  uncleanness"  (13  :  1). —  "Awake,  0  sword,  against  my 
Shepherd,  and  against  the  man  that  is  my  fellow,  saith  the  Lord  of 
hosts:  smite  the  Shepherd,  and  the  sheep  shall  bo  scattered:  and  I 
will  turn  my  hand  upon  the  little  ones"  (13  :  7). 

3.  Malachi  is  the  last  of  the  prophets  of  the  Old  Testament; 
he  appeared  as  a  prophet  in  the  days  of  Nehemiah.  He  foretold 
that  the  arrival  of  the  Messiah  would  occur  whilo  the  second 
temple  stood,  and  described  his  forerunner. 

Ons.  —  God  gives  the  promise;  "Behold,  I  will  send  my  messen- 
ger, and  he  shall  prepare  tho  way  before  me  :  and  the  Lord,  whom 
ye  seek,  shall  suddenly  come  to  his  temple,  even  the  messenger  of 
the  covenant,  whom  ye  delight  in"  (3  :  1).  —  "Unto  you  that  fear 
my  name,  shall  the  Sun  of  Righteousness  arise  with  healing  in  his 
wings"  (I  :  2).  —  Behold,  I  will  send  you  FAijah  the  prophet  before 


REDEMPTION    AND    SALVATION.  251 

the  coming  of  the  great  and  dreadful  day  of  the  Lord :  and  he  shall 
turn  the  heart  of  the  fathers  to  the  children,  and  the  heart  of  the 
children  to  their  fathers"  (4  :  5,  G). 

§  110.  Eccksiastes. 

The  book  which  bears  the  name  of  Ecclesiastes,  or  the  Preacher 
(Koheleth),  and  is  placed  among  the  writings  of  Solomon,  was 
probably  written  at  a  later  day  than  the  other  books  of  the  Old 
Testament ;  the  period  which  followed  the  Captivity  is  indicated 
by  the  language  and  style,  the  peculiar  sentiments  and  the  general 
character  and  contents  of  the  book.  The  name  of  the  author  can- 
not be  ascertained.  It  is  an  error  to  suppose  that  he  professes 
to  be  king  Solomon  himself;  it  is,  rather,  his  purpose  to  intro- 
duce the  reader,  by  means  of  poetic  imagery,  to  an  assembly  in 
which  the  wise  Solomon  (as  the  representative  of  wisdom  and 
the  author  of  the  proverbial  mode  of  instruction)  expresses  his 
views  respecting  the  problems  of  this  life.  The  book  resembles 
the  Proverbs  of  Solomon  in  the  form  which  it  assumes,  but  the 
contents  bear  an  affinity  to  those  of  the  book  of  Job,  since  both 
attempt  to  solve  those  problems.  The  poet  derives  his  materials 
from  his  experience  of  the  vanity  of  all  earthly  efforts  and  designs, 
and  from  their  opposition  to  the  true  conception  of  an  unchange- 
ably holy,  good  and  just  order  of  the  world.  He  finds,  on  the  one 
hand,  in  the  fleeting  nature  and  the  vanity  of  life  on  earth  an  en- 
couragement given  to  man  to  enjoy  the  pleasures  and  the  goods 
of  the  world  which  God  bestows,  with  gratitude,  cheerfulness  and 
contentment;  he  points,  on  the  other  hand,  to  the  divine  govern- 
ment of  the  world  which  overlooks  no  details,  and  to  the  divine 
justice  which  is  retributive  in  every  instance ;  thus  he  confines 
this  enjoyment  of  life  within  the  limits  of  righteousness  and  the 
fear  of  God,  in  order  that  it  may  not  degenerate  into  levity  and 
impiety.  The  writer's  views  are  still  restricted  within  the  nar- 
row bounds  of  the  declarations  of  the  law  in  the  Old  Testament 
respecting  retribution,  death  and  the  Scheol  (§  3G.  2,  Obs.); 
nevertheless,  the  problems  of  this  life,  and  their  inconsistency 
with  the  conception  of  a  divine  government  of  the  world,  so 
forcibly  impress  his  mind,  that  he  is  compelled  to  pass  beyond 


252  REDEMPTION    AND    SALVATION. 

the  limits  to  which  he  had  been  confined ;  thus,  as  he  proceeds 
onward,  his  doubts,  his  uncertainty,  his  own  reflections  and  an 
inward  impulse  combine  to  awaken  the  presentiment,  and,  indeed, 
to  give  him  the  assurance  that  all  these  problems  and  the  contra- 
dictions which  they  involve,  will  be  finally  solved  and  fully  ex- 
plained in  the  judgment,  or  in  the  retribution  and  adjustment  of 
an  endless  life  beyond  the  grave.  —  Hence,  the  result  of  the  rea- 
soning of  the  book,  is  the  inevitable  conviction,  proceeding  from 
a  continued  development,  that  the  religious  views  of  the  Old 
Testament  at  the  point  which  it  has  reached  are  not  absolutely 
complete  and  satisfactory.  The  book  thus  gives  birth  to  a  longing 
after  a  higher  revelation,  and,  pervaded  by  a  peculiar  presenti- 
ment, bends  forward  towards  that  light  which  has  arisen  for  us 
in  its  full  splendor  through  the  resurrection  of  Christ.  The 
writer  performed  the  same  work  ncyatiiely,  which  the  prophets 
performed  positively  when  they  uttered  their  Messianic  predic- 
tions—  both  facilitated  the  transition  from  the  old  to  the  new 
covenant  by  exhibiting  the  incompleteness  of  the  religious  know- 
ledge  of  their  day;  it  is,  indeed,  this  feature  which  renders  the 
book  eminently  important.  It  is  characterized  by  an  elevated 
moral  and  religious  earnestness ;  its  sayings  are  entitled  to  the 
same  appellation  which  it  gives  to  the  wonls  of  the  wise  (eh.  VI  : 
11)  —  they  are  "goads  and  nails"  with  which  those  who  are 
mere  children  in  wisdom  and  understanding  are  not  permitted  to 
sport. 

§  111.    The  Canon  of  the  Old  Testament. 

The  sacred  writings  of  the  Old  Testament  were  first  collected, 
as  it  is  highly  probable,  by  Ezra  and  Nehcmiah  (Nch.  8  :  1-10 ; 
2  Mace.  2  :  13).  After  Prophecy  had  ceased  under  the  old 
covenant  with  Malachi,  and  the  civil  polity  was  re-organized  in 
conformity  to  the  revelations  of  God  in  the  Law  and  the  Prophets, 
the  want  was  deeply  felt  of  such  a  collection  of  sacred  writings 
containing  divine  revelations,  as  would  possess  an  ecclesiastical 
sanction.  It  is,  however,  still  a  contested  point  whether  the  col- 
lection of  these  sacred  writings  was  entirely  completed  and  closed 
already  in  the  days  of  Ezra  and  Nehcmiah  ;  many  weighty  con- 


REDEMPTION    AND    SALVATION.  253 

siderations  seem  to  decide  the  question  in  the  affirmative.  Accord- 
ing to  a  Jewish  tradition,  Ezra,  assisted  by  the  so-called  Great 
Synagogue,  consisting  of  120  members,  over  whom  he  presided, 
arranged  and  completed  the  collection.  In  the  Prologue  of  the 
(apocryphal)  book  of  Jesus  the  son  of  Sirach,  or,  Ecclesiasticus, 
the  whole  collection  is  represented  as  one  that  is  already  com- 
plete ;  and  the  fact  is  well-known  that  in  the  days  of  Christ  it  was 
regarded  as  firmly  established,  and  that  it  was  acknowledged  and 
quoted  by  him  and  the  apostles,  as  the  Word  of  God  (see  Matt. 
1  :  22;  5  :  17,  18;  22  :  43;  Acts  1  :  16;  13  :  34,  35;  28  : 
25;  Rom.  1  :  2;  3  :  2;  Heb.  1  :  1;  10  :  15;  2  Tim.  3  :  15, 
16;  1  Pet.  1  :  11 ;  2  Pet.  1  :  21.  — §  186,  Obs.  1). 

Obs. — The  complete  collection  of  the  sacred  writings  is  called  the 
Canon,  (that  is,  measure,  rule),  because  these  constitute  tho  rule  of 
all  religious  faith  and  practice. —  Tho  Old  Testament  contains  tho 
following  documents :  1.  Those  relating  to  the  foundation  of  tho  old 
covenant :  the  five  books  of  Moses. —  2.  Those  relating  to  the  history 
of  the  old  covenant:  Joshua,  Judges,  Ruth,  Samuel,  Kings,  Chroni- 
cles, Ezra,  Nehemiah,  Esther.  —  3.  Those  relating  to  the  religious 
life  of  the  people  of  the  old  covenant :  Job,  Psalms,  Proverbs,  Eccle- 
siastes,  Song  of  Solomon.  —  4.  Those  relating  to  Prophecy  in  the  old 
covenant:  Isaiah,  Jeremiah,  Ezekiel  and  Daniel  —  Ilosea,  Joel, 
Amos,  Obadiah — Jonah,  Micah,  Nahum,  Habakkuk  —  Zephaniah, 
Zechariah,  Haggai,  Malachi.  —  The  Hebrew  Bible  adopts  the  follow- 
ing arrangement:  1.  Tho  Law,  or  the  Torah.  2.  Tho  early  pro- 
phet! :  Joshua,  Judges,  Samuel,  Kings.  3.  The  later  prophets :  all 
from  Isaiah  to  Malachi,  excepting  the  Lamentations  and  Daniel. 
4.  The  Ketubim  or  Ilagiographa :  Psalms,  Proverbs,  Job,  Song  of 
Solomon,  Ruth,  Lamentations,  Ecclesiastes,  Esther,  Daniel,  Ezra, 
Nehemiah,  Chronicles. 


254  REDEMPTION    AND    SALVATION. 


SEVENTH  PERIOD. 

FROM  THE  CESSATION  OF  PROPHECY  IN   THE  OLD  TESTAMENT  TO 
ITS  FULFILMENT  IN  THE  NEW  TESTAMENT. 

(A  period  embracing  about  four  centuries.) 

§  112.   Characteristic  Features  of  this  period. — (  The  Ajyoerypha.) 

1.  During  a  period  of  more  than  400  years,  extending  from 
Malachi  to  John  the  Baptist,  concerning  whom  the  former  pro- 
phesied, the  voice  of  Prophecy  was  not  heard;  the  appearance 
of  a  true  prophet  (rt po frtrr^  mar 6^  "a  faithful  prophet,"  1  Mac. 
14  :  41)  was  most  earnestly  desired.  The  chosen  people,  after 
having  received  the  instructions  and  been  subjected  to  the  dis- 
cipline appropriate  to  the  season  of  youth,  had  attained  a  mature 
age;  the  task  was  now  imposed  on  them  of  proceeding  onward 
without  the  advantage  of  receiving  special  directions  and  aid  in 
all  eases,  and  of  producing  evidences  of  the  degree  to  which 
they  had  been  benefited  by  their  past  experience  and  knowledge. 
The  laws  of  Moses  and  the  predictions  of  the  prophets  were 
adapted  to  be  both  a  light  unto  their  path,  and  a  staff  in  their 
hands  —  by  these  they  were  effectually  secured  against  the  de- 
structive influences  of  heathenism.  After  this  deadly  foe  had 
been  subdued  and  the  struggle  had  terminated,  the  people  were 
once  more  placed  in  possession  of  political  independence,  in  order 
that  they  might  perform  their  appointed  task  without  meeting 
with  obstacles  in  any  direction.  The  present  period  is  also  re- 
markable as  constituting  Israel's  missionary  age.  It  was  a  judg- 
ment inflicted  upon  the  chosen  people  of  God  when  they  were 
carried  away  captive  to  a  heathen  land;  but,  according  to  the 
course  which  God  frequently  adopts,  this  judgment  was  attended 
with  gracious  gifts,  of  which,  in  the  present  case,  pagans  were 
the  recipients.  It  was  designed  that  a  knowledge  of  Israel's 
faith  and  Israel's  hopes  should  be  imparted  to  the  latter,  and  that 
an  avenue  to  salvation  in  Christ  should  be  opened  to  them  also. 
Thus,  too,  even  the  hesitation  of  the  Israelites  to  leave  the  land 
of  captivity,  although  not  proceeding  from  worthy  motives  (§  108. 
1),  was   rendered  subservient  to  the   divine   plan  of  salvation. 


REDEMPTION    AND    SALVATION.  255 

And  even  if  Israel  did  not  understand  this  great  call  to  engage 
in  missionary  efforts,  nevertheless,  its  object  was  attained  through 
the  circumstance  that  the  dispersed  Jews  erected  Synagogues  in 
all  places,  in  which  the  Law  and  the  Prophets  were  read  and  ex- 
pounded, and  that  free  access  to  the  services  was  granted  to  the 
heathen. 

2.  The  results  of  the  rigorous  discipline  of  the  Captivity  were 
salutary  in  other  respects.  Not  only  did  every  trace  of  the 
former  tendency  of  the  Israelites  to  adopt  pagan  customs  and  in- 
troduce idolatry,  disappear,  but  the  latter  were  henceforth  regarded 
with  detestation.  Nevertheless,  other  tendencies  were  gradually 
developed  in  the  character  of  the  people,  which  ultimately  not 
only  led  them  to  reject  the  great  salvation  that  had  been  promised, 
and  for  which  preparations  had  been  made  during  a  period  of 
4000  years,  but  also  influenced  them  to  deny  and  to  kill  the  Holy 
One  and  the  Just.  (Acts  3  :  14, 15.)  These  characteristic  features 
were,  on  the  one  hand,  an  untheocratic  seclusion  or  reserve,  an 
inflated  national  pride,  irrational  and  carnal  Messianic  hopes,  a 
frantic  reliance  on  their  own  works  and  their  own  righteousness, 
and  a  foolish  inclination  to  overrate  trivial  acts  and  undervalue 
weighty  matters  (Matt.  23  :  23,  24) ;  they  were  seen,  on  the 
other  hand,  in  that  Sadducean  unbelief  which  treated  the  precious 
promises  and  hopes  of  the  fathers  with  mockery  alone.  (§  115.) 
But  while  the  mass  of  the  people  were  thus  ripening  for  final 
destruction,  all  true  Israelites  steadily  beheld  these  promises,  sin- 
cerely hoped  for  their  fulfilment,  and  found  deliverance  and  salva- 
tion in  the  Saviour  who  appeared  on  earth. 

Obs. — The  author  whoso  writings  constituto  tho  chief  source 
whence  the  history  of  this  period  is  derived,  is  the  Jewish  historian 
Josephus;  materials  are  also  occasionally  furnished  by  the  Apo- 
crypha and  by  Greek  and  Roman  writers  of  profane  history.  As  tho 
gift  of  prophecy  was  now  withdrawn,  the  writings  which  originated 
during  this  period  among  tho  people  of  tho  covenant,  cannot  be  re- 
garded as  the  Word  of  God.  They  are  accordingly  called  tho 
Apocrypha,  that  is,  concealed  writings,  because  they  cannot,  like  tho 
writings  of  the  prophets,  be  placed  on  tho  candlestick  of  tho  Church, 
and  serve  as  an  infallible  divine  light  unto  our  path.  They  were, 
however,  written  by  devout  and  enlightened  men  of  the  old  covenant, 


256  REDEMPTION    AND    SALVATION. 

and,  therefore,  they  may  he  read  with  advantage,  as  Luther  says, 
although  they  are  not  free  from  error;  as  sources  of  history,  and  as 
•witnesses  of  the  religious  views  of  their  age,  they  are  worthy  of 
great  esteem.  The  following  belong  to  the  collection  :  —  1.  The  book 
of  Judith ;  the  history  of  a  devout  Jewish  widow,  who  by  her  courage 
delivered  Bethulia,  when  it  was  besieged  by  Holofernes,  who  is 
styled  the  chief  captain  of  Nabuchodouosor.  (§  lo.'j.  2,  Ons.) — 2. 
The  Wisdom  of  Solomon  ;  an  imitation  of  Solomon's  Proverbs,  by 
an  author  whose  name  is  unknown. — 3.  The  book  of  Tobit;  the 
history  of  a  devout  Jew,  a  captive  of  the  Assyrians  (§  102.  2,  Oks. 
2) ;  descriptive  of  the  blessings  which  flow  from  the  religious  educa- 
tion of  children.  —  4.  The  Wisdom  of  Jesus  the  son  of  Sirach,  or 
Ecclcsiasticus ;  it  contains  many  wise  and  excellent  sayings  resem- 
bling Solomon's  Proverbs.  —  5.  The  book  of  Baruch  ;  it  contains 
exhortations  addressed  to  the  peoplo  in  reference  to  the  Babylonian 
captivity ;  Baruch  appears  as  a  cotemporary  of  Jeremiah  in  chap- 
ters .M>2,  .'50,  43  and  45  of  that  prophet.  —  G.  Two  books  of  the  Mac- 
cabees; the  contents  are  of  an  historical  character.  (§  114.) — 7.  Tho 
rest  of  the  chapters  of  the  book  of  Esther ;  a  supplement  to  the  ca- 
nonical book.  —  S.  The  history  of  Susanna,  the  history  of  the  de- 
struction of  Bel  and  tho  Dragon  in  Babylon,  the  Song  of  the  three 
holy  children  in  tho  furnace;  these  portions  are  all  supplementary 
to  the  history  of  Daniel. — 9.  The  Prayer  of  Manasses.  (},  103.  2.)— 
Josephus,  the  Jewish  historian,  was  tho  son  of  a  Jewish  priest,  and 
during  the  war  with  tho  Romans  (§  117),  commanded  a  portion  of 
the  Jewish  forces.  He  wrote  a  history  of  that  war,  as  well  as  a  his- 
tory of  tho  Jews,  extending  to  the  reign  of  Nero ;  the  latter  work 
bears  tho  title  of  "Jewish  Antiquities." 


§  113.    The  Jews  and  the  third  Great  Monarchy. 

1.  Alexander  the  Great,  whom  Daniel  had  seen  in  his  visions 
(ch.  S),  as  a  hc-goat,  advancing  with  such  impetuosity  that  he 
touched  not  the  ground,  had  been  delayed  seven  months  in  his 
rapid  and  victorious  career,  by  the  siege  of  Tyre.  During  the 
siege,  he  sent  to  Samaria  and  Judea,  and  required  the  people  to 
furnish  him  with  additional  troops,  and  supplies  of  food.  Samaria 
was  willing  to  obey,  but  Jaddua,  tho  high-priest,  who  had  sworn 
fealty  to  the  Persians,  refused  to  furnish  the  required  aid.  After 
the  fall  of  Tyre,  Alexander  proceeded,  as  Josephus  relates,  to 
Jerusalem,  thirsting  for  revenge.     The  people  fasted  and  prayed ; 


REDEMPTION    AND    SALVATION.  257 

the  high-priest,  clad  in  his  pontifical  robes,  and  the  priests  and 
Levites  in  white  attire,  formed  a  solemn  procession,  and  marched 
forth  to  meet  the  conqueror.  Alexander's  wrath  was  instantly 
appeased ;  he  kindly  saluted  the  high-priest,  gave  him  his  hand, 
and  adored  the  name  of  Jehovah  inscribed  on  the  plate  of  gold 
which  was  attached  to  the  diadem  of  the  high-priest.  He  ex- 
plained to  his  attendants  that  a  man  similarly  apparelled  had  ap- 
peared to  him  in  Macedonia  in  a  dream,  announcing  that  his  God 
had  given  to  him  (Alexander)  dominion  over  all  Asia. — Alexan- 
der entered  the  city  of  Jerusalem  in  peace,  offered  sacrifice,  read 
Daniel's  predictions  respecting  himself,  and  departed  after  grant- 
ing valuable  privileges  to  the  city. 

Obs.  —  Alexander  occupies  a  very  important  position  in  the  his- 
tory of  the  development  of  the  kingdom  of  God.  He  made  Alexan- 
dria tho  centre  of  the  commerce  of  the  world,  and  the  source  of  a 
new  period  of  the  culture  of  the  human  mind ;  it  combined  in  amity 
the  energies  both  of  oriental  and  occidental  nations.  The  numerous 
colonies  which  were  founded,  and  the  active  trade  which  prevailed, 
maintained  a  very  intimate  intercourse  of  these  nations  with  each 
other.  The  Greek  language  became  the  language  of  the  world.  Thus 
it  was  through  the  course  which  Alexander  pursued  that  tho  fulfil- 
ment of  the  conditions  approached,  on  which  depended  the  speedy 
extension  to  all  parts  of  the  world  of  that  salvation  which  was  pre- 
pared for  all  people  in  the  seed  of  Abraham. 

2.  After  the  death  of  Alexander,  b.  c.  323,  Palestine  came 
into  the  possession  of  Laomedon,  one  of  his  generals ;  but  it  was 
soon  afterwards,  b.  c.  320,  wrested  from  him  by  Ptolemy  Lagi. 
As  Onias  II.,  the  high-priest,  had  resolved  to  adhere  faithfully  to 
Laomedon,  Ptolemy  attacked  Jerusalem  on  a  Sabbath-day,  and 
took  the  city  without  meeting  with  resistance;  political  consi- 
derations, however,  induced  him  to  treat  the  Jews  with  great 
gentleness  and  humanity.  He  removed  100,000  Jews  to  Egypt, 
and  granted  them  the  same  rights  which  the  Macedonians 
enjoyed.  He  frequently  employed  them,  on  account  of  their 
approved  fidelity,  when  he  garrisoned  fortified  places.  In  tho 
year  b.  c.  314,  Antigonus  took  possession  of  Palestine,  but,  after 
he  lost  his  life  in  a  battle  near  the  city  of  Ipsus,  the  country 
reverted  to  the  Ttolcmics,  and  remained  a  hundred  years  in  their 
22  • 


258  REDEMPTION    AND    SALVATION. 

power.  During  this  period,  the  condition  of  the  Jews  was 
peaceful  and  happy.  It  was  only  towards  the  close  of  the  do- 
minion of  the  Ptolemies  that  the  circumstances  of  the  Jews  again 
assumed  an  unfavorable  character. 

Obs.  —  The  highest  tribunal  in  Jerusalem  was  the  Great  Council 
(Stjnedrium  or  Sanhedrin),  composed  of  seventy  members,  who  de- 
cided all  causes  according  to  the  laws  of  the  fathers,  and  had  the 
right  of  judging  in  capital  cases. — As  all  monarchs  endeavored 
to  induce  the  Jews  to  settle  in  their  new  colonics  by  granting  to 
these  the  most  valuable  privileges,  the  latter  were  gradually  dis- 
persed over  the  whole  world.  They  built  Synagogues  in  all  places, 
and  in  these,  pagans  found  an  opportunity  to  become  acquainted 
with  Israel's  faith  and  hopes.  The  Greek  language  gradually  be- 
came the  native  language  of  the  scattered  Jews  (tho  Jews  of  the 
diaspora  or  dispersion),  who  derived  the  name  of  Hellenists  from 
that  circumstance,  and  formed  a  connecting  link  between  Judaism 
and  heathenism.  Hence  the  want  of  a  Greek  version  of  the  Old  Tes- 
tament was  felt.  Ptolemy  Philadelphia  is  said  to  have  caused  this 
translation  to  be  made  for  the  large  library  which  he  had  recently 
founded ;  it  derives  its  name,  Scptuagint  (that  is,  seventy  interpre- 
ters), or  simply,  the  LXX,  according  to  an  old  legendary  tale,  from 
the  circumstance  that  72  scribes  from  the  city  of  Jerusalem,  confined 
in  separate  colls  in  the  island  of  Pharos,  translated  the  Hebrew 
Scriptures,  and  that  their  respective  translations  agreed  word  for 
word!  —  During  the  reign  of  Philometor,  b.  c.  180-145,  Onias  tho 
priest,  who  had  emigrated  to  Egypt,  even  built  a  temple  in  Leonto- 
polis  in  Kgypt,  according  to  the  model  of  the  temple  of  Jerusalem, 
but  of  smaller  proportions  ;  it  was  destroyed  by  the  Romans  during 
the  reign  of  the  emperor  Vespasian. 

3.  Antiochus  the  Great  of  Syria  took  possession  of  Palestine 
by  force  in  the  year  B.  c.  203  ;  after  the  possession  of  the  country 
had,  during  several  decades  of  years,  been  contested  by  the  Ptole- 
mies and  the  Seleucidne  respectively,  the  latter  finally  prevailed. 
Antiochus  also  granted  the  Jews  many  privileges,  and  amply 
secured  their  religious  liberty.  His  son  and  successor,  however, 
Seleucus  Philopator,  caused  the  temple  of  Jerusalem  to  be  plun- 
dered (2  Mace.  ch.  3),  for  the  purpose  of  obtaining  money,  and 
his  successor,  Antiochus  Epiphancs,  was  guilty  of  unexampled 
cruelties  in  attempting  to  compel  the  Jews  to  adopt  the  customs 
and  the  religion  of  the  Greeks.     He  conquered  Jerusalem  in  the 


REDEMPTION    AND    SALVATION.  259 

year  109  B.  c.  In  consequence  of  the  obstinate  resistance  of  the 
Jews,  the  Syrians  committed  ravages  of  the  most  terrible  charac- 
ter. The  city  and  the  temple  were  plundered,  the  walls  of  the 
city  were  cast  down,  the  temple  was  profaned  and  dedicated  to 
Jupiter  Olympius,  the  sacred  writings  were  torn  and  burnt,  and 
every  imaginable  mode  of  torture  was  applied  for  the  purpose  of 
compelling  the  Jews  to  renounce  the  religion  and  the  customs  of 
their  fathers  —  these  attempts  were,  however,  in  most  cases, 
made  in  vain.  This  was  the  abomination  of  desolation  in  the 
holy  place,  spoken  of  by  Daniel  (ch.  11  :  31)  —  a  type  of  another 
desolation  that  still  belonged  to  the  future  (Matt.  24  :  15). 

§  114.    The  Maccalees  or  Asmoncans. 

At  this  period  of  general  distress,  the  means  of  deliverance 
were  found  to  be  the  faith  and  courage  of  the  priest  Mattathias 
and  of  his  five  sons  in  Modin,  in  the  mountains  of  Judah.  He 
was  brought  forward  by  the  audacity  of  a  Jew,  who  offered  sacri- 
fice to  an  idol  in  his  presence,  and  whom  he  slew.  A  number  of 
bold  men,  who  entertained  his  own  sentiments,  gathered  around 
him  ;  while  these  declined  a  pitched  battle,  they  made  incursious 
to  all  parts  of  the  country,  and  thus  inflicted  serious  injuries  on 
the  Syrian  garrison.  After  the  death  of  the  father,  b.  c.  166, 
the  oldest  son,  Judas  Maceabee,  who  was  bold  and  ardent  like  a 
young  lion,  succeeded,  after  a  rapid  and  victorious  career,  in  ex- 
pelling the  Syrians,  and  restoring  divine  worship  in  the  temple, 
B.C.  165.  The  feast  of  the  Dedication  of  the  temple  (John  10  : 
22)  was  instituted  for  the  purpose  of  commemorating  the  event. 
When  he  was  again  assailed,  he  applied  to  the  Romans  whose 
alliance  he  solicited,  but,  in  place  of  substantial  aid,  he  received 
promises  alone  from  them.  After  that  act,  the  blessing  of  God 
seemed  to  depart  from  him;  he  was  totally  defeated  by  the 
Syrians,  and  lost  his  life,  B.C.  161.  He  was  succeeded  by  his 
brother  Jonathan,  who  was  assassinated,  b.  c.  143.  The  third 
brother,  Simon,  favored  by  the  disorders  of  the  time,  at  length 
succeeded  in  taking  the  fortress  of  Zion  in  Jerusalem,  b.  c.  141, 
which  had  been  hitherto  occupied  by  the  Syrians,  and  in  securing 
for  his  people  an  independence  which  was  no  longer  assailed,  and 


260  REDEMPTION    AND    SALVATION. 

which  even  the  Syrians  recognized-  The  grateful  people  now 
invested,  B.C.  140,  his  family  with  the  hereditary  dignity  of  both 
a  prince  and  a  high-priest,  "until  there  should  arise  a  faithful 
prophet"  (1  Mace.  14  :  41).  Simon  was  slain  by  Syrian  assas- 
sins in  the  year  B.  C.  135.  His  son  and  successor,  John  Hyr- 
canus,  conquered  Samaria  and  Galilee,  and  destroyed  the  temple 
on  mount  Gerizim.  He  next  subdued  the  Edomites  or  Idumeans, 
and  compelled  them  to  unite  with  the  Jewish  people  by  receiving 
the  rite  of  circumcision.  His  son  Aristobulns  assumed  the  title 
of  king  in  B.  c.  106.  After  this  period,  the  history  of  the  Macca- 
bees presents  nothing  else  but  a  succession  of  disgraceful  cabals 
and  sanguinary  family  quarrels. 

Ons.  —  The  name  of  the  Asmoneans  is  said  to  be  derived  from  Asa- 
monams,  the  great-grandfather  of  Mattathias.  They  obtained  tho 
name  of  Maeeaf>cc$  from  Judas  Maceabec  (Makkabi)  who  himself 
received  the  latter  appellation  (Makkab,  equivalent  to  the  word 
hammer)  on  account  of  his  energetic  and  heroic  deeds ;  the  name  of 
Charles  Martel,  the  grand-father  of  Charlemagne,  is  analogous.  Ac- 
cording to  another,  but  less  probable,  explanation,  tho  name  of 
Makkabi  was  inscribed  on  the  ensigns  of  the  Maccabees,  and  was 
formed  by  simply  placing  together  the  initial  letters  of  the  Hebrew 
words:  Mi  Kamokah  llaalim  Iehovah,  that  is:  "  "Who  is  like  unto 
thee,  0  Lord,  among  the  gods?"  (Kxod.  15  :  11.) 

§  115.    The  Scribes,  the  PharisccSyatid  the  Sadducecs. 

1.  After  the  voice  of  Prophecy  had  ceased  to  be  heard,  the 
Jews  guarded  with  special  care  the  treasure  of  the  sacred  writ- 
ings containing  the  predictions  already  given  —  "  the  Law  and 
the  prophets."  These  were  rightly  regarded  as  the  Canon  or  rule 
of  all  religious  knowledge  and  practice.  A  particular  class  of 
men  was  gradually  formed  who  devoted  themselves  exclusively  to 
the  study  of  the  sacred  Scriptures,  and  to  the  instruction  of  the 
people  therein ;  the  title  of  honor  which  they  received  was  that 
of  Scribes.  At  a  later  period  they  claimed  the  honorable  appel- 
lation of  Rabbi,  that  is,  Master.  The  anxiety  of  the  Jews  to 
maintain  a  correct  understanding  of  the  Scriptures,  and  to  close 
every  avenue  to  any  novel  interpretation,  soon  led  to  the  forma- 
tion of  an  established  and  traditional  mode  of  interpretation,  the 


REDEMPTION    AND     SALVATION.  261 

origin  of  which  they  endeavored  to  refer  to  Ezra,  and  even  to 
Moses.  In  the  same  manner,  the  solicitude  and  conscientiousness 
with  which  they  watched  over  the  strictest  and  most  precise  ob- 
servance of  the  religious  ceremonies  of  the  Law,  led  to  increased 
exactions,  which  were  added  as  a  part  of  that  Law.  The  Mosaio 
law  was,  unquestionably,  a  wall  of  partition,  designed  to  preserve 
Israel  from  the  influence  of  pagan  customs  and  modes  of  worship. 
But  the  Jews  gradually  adopted  the  opinion  that  it  was  necessary 
to  protect  this  wall  of  partition,  consisting  of  the  commands  of 
God,  by  another  wall  of  partition,  consisting  of  traditions ;  they 
confined  their  attention  more  and  more  to  the  external  works  of 
the  law,  and  followed  a  path  which  necessarily  conducted  to  the 
extinction  of  the  spirit  of  the  law.  The  Scribes  displayed  as 
much  zeal  in  maintaining  the  observance  of  these  traditions  of 
the  fathers,  as  of  the  written  Word  of  God. — The  distance  of 
the  places  of  residence  of  many  Jews  from  the  temple,  and  the 
want  of  public  instructions  which  was  experienced,  led  to  the 
establishment  of  Synagogues ;  these  were  the  places  henceforth 
appropriated  to  the  public  devotions  of  the  people.  The  Jews 
assembled  in  them  on  Sahbath-days  and  on  the  festivals  appointed 
by  their  religion ;  they  united  in  offering  prayer  and  were  edified 
by  hearing  the  Word  of  God,  which  the  scribes  read,  explained 
and  discussed.  The  service  of  the  temple  suffered  no  detriment 
in  consequence  of  this  institution,  as  all  the  religious  acts  which 
essentially  belonged  to  the  direct  public  worship  (cultus),  con- 
tinued to  be  performed  in  the  temple  alone. 

2.  The  true  representatives  of  this  tendency  to  observe  the 
traditions  were  the  Pharisees,  a  sect,  partly  political  and  partly 
religious,  whose  origin  is  involved  in  obscurity.  The  Hebrew 
word  from  which  their  name  is  derived,  designates  them  as  per- 
sons separated  from  others  and  righteous,  distinguished  from 
others  by  superior  sanctity.  During  the  reign  of  the  later  Mac- 
cabean  princes,  whose  religious  character  gradually  receded  from 
the  view  as  their  political  position  acquired  greater  prominence, 
the  Pharisees  formed  a  party  in  opposition  to  them  j  the  influence 
of  the  latter  was  felt  the  more  sensibly,  as  they  governed  the 
mass  of  the  people  with  undisputed  authority,  and  constituted 
the   majority  in  the  Sanhedrin.     They  earnestly  resisted  every 


262  REDEMPTION    AND    SALVATION. 

violation  of  the  Law  and  of  the  institutions  and  traditions  of  tbo 
fathers,  and  were  often  successful ;  but  they  wandered  further 
and  further  from  the  true  path,  relied  on  outward  works,  affected 
uncommon  sanctity,  and  became  hypocrites.  Such  were  their 
characteristic  features  pre-eminently,  at  the  time  when  the  Sa- 
viour appeared.  The  sect,  nevertheless,  even  in  that  day,  in- 
cluded many  devout  and  upright  men,  and  even  many  indiscreet 
zealots  among  them  were  honest  and  sincere,  although  their  zeal 
might  not  be  according  to  knowledge.  The  Sadducces,  who 
formed  a  party  in  opposition  to  the  Pharisees,  exerted  their  in- 
fluence chiefly  among  men  of  rank  and  wealth.  They  regarded 
a  certain  scribe,  named  Saddok,  from  whom  their  name  is  de- 
rived, as  the  founder  of  their  sect.  The  Pharisees  attached,  in 
their  teaching  and  their  mode  of  life,  the  highest  importance  to 
the  traditions  and  commandments  of  the  fathers,  and  assigned  a 
prominent  position  to  the  doctrine  of  the  existeucc  of  higher 
spirits  (angels  and  demons),  as  well  as  to  the  doctrines  of  the 
immortality  of  the  soul,  the  resurrection  of  the  dead,  the  judg- 
ment and  a  retribution,  according  to  the  Scriptures.  In  opposi- 
tion to  them,  the  Sadducces  rejected  all  the  traditions,  positively 
denied  the  existence  of  angels  and  demons,  and  combated  the 
doctrines  of  immortality,  of  a  resurrection  and  of  an  eternal 
retribution. 

Obs. —  A  third  religious  sect  which  existed  at  this  period  among 
the  Jews,  called  the  Essenes,  is  not  mentioned  in  the  Bible.  Their 
origin,  as  well  as  their  precise  views,  are  both  involved  in  obscurity. 
They  were  a  species  of  Jewish  anchorets,  secluded  themselves  from 
the  world,  observed  a  community  of  goods,  refrained  from  marriage, 
took  no  oath,  &c. 

§  11G.    The  Ilcrodian  Family. 

Obs.  —  The  following  genealogical  table  contains  the  names  of 
those  members  of  the  family,  who  arc  mentioned  below. 


REDEMPTION    AND    SALVATION.  268 

Antipas,  Governor  of  Idumea, 

I 
Antipater,  Procurator  of  Judea, 

Herod  the  Great, 

j  ~T~  i  j  j 

Alexander  and  Aristobulus ;  —  Archclaus  and  Antipas ;  —  Philip, 

I  I 

Herod  Agrippa  I.,        Herodias, 

I  j  [ 

Herod  Agrippa  IL,       Berenice,       Dru&illa, 

1.  While  internal  disputes,  jealousy,  and  a  thirst  for  kindred 
blood,  ravaged  the  princely  family  of  the  Asmoneans,  the  snares 
which  others  laid  for  them,  and  the  treachery  to  which  they  were 
exposed,  combined  to  accomplish  their  ruin.  Hyrcanus  and 
Aristobulus,  the  grand-sons  of  Aristobulus  (§  114),  contended 
with  each  other  for  the  sovereignty.  Both  appeared  in  Damascus 
before  Pompey,  the  Roman  general,  and  submitted  the  decision 
to  him.  The  latter  promised  to  come  to  Jerusalem,  but  Aristo- 
bulus, who  entertained  serious  apprehensions,  put  the  country  in 
a  state  of  defence.  Pompey  took  possession  of  Jerusalem  on  the 
sabbath,  threw  down  the  walls,  entered  the  temple,  but  left  all 
untouched,  and  nominated  Hyrcanus  as  prince  and  high-priest. 
Aristobulus  was  taken  prisoner,  and  adorned  the  triumphal  pro- 
cession of  Pompey.  The  weak  and  indolent  Hyrcanus  II.  per- 
mitted the  artful  Idumean,  Antipater,  to  administer  the  affairs  of 
the  country.  The  latter  was  subsequently  appointed  procurator 
of  Judea  by  Caesar,  who  allowed  Hyrcanus  to  retain  merely  the 
dignity  of  high-priest.  Antigonus,  the  nephew  of  the  latter, 
seized  Jerusalem  with  the  assistance  of  the  Parthians,  and  dis- 
qualified his  uncle  for  the  office  of  high-priest,  by  the  mutilation 
of  his  ears.  Antipater  had  been  previously  poisoned,  but  his 
son  Herod,  who  escaped,  reached  the  city  of  Rome,  where,  in  the 
year  B.  C.  40,  the  senate,  at  the  instance  of  Antony  and  Octavius, 
solemnly  appointed  him  the  king  of  Judea.  But  he  was  vigor- 
ously opposed  by  Antigonus,  and  two  years  passed  before  he  was 
able  to  conquer  Jerusalem.  The  life  of  Antigonus  was  termi- 
nated in  Rome  by  the  axe  of  the  lictor.  The  marriage  of  Herod 
with  Mariamne,  the  grand-daughter  of  Hyrcanus,  was  designed 


264  REDEMPTION    AND    SALVATION. 

to  endow  Herod,  in  a  certain  decree,  with  a  lawful  title  to  the 
throne,  in  the  eyes  of  the  people.  He  established  his  power 
firmly,  after  the  commission  of  unparalleled  barbarities.  His 
suspicions  and  thirst  for  blood  urged  him  to  extirpate  the  whole 
race  of  the  Maccabees  By  his  directions,  the  father  and  the 
grand-father  of  Mariamne  were  executed,  her  brother  was  put  to 
death  while  he  was  bathing,  and  both  she  and  her  mother  Alex- 
andra died  under  the  axe  of  the  executioner.  Even  his  two 
sons,  Aristobulus  and  Alexander,  the  children  of  Mariamne,  did 
not  escape  his  suspicions,  but  were  also  put  to  death.  The  efforts 
which  he  made  to  relieve  the  general  distress  in  Judea  during 
the  prevalence  of  a  famine,  although  characterized  by  wisdom 
and  disinterestedness,  could  not  appease  the  hatred  of  the  people. 
For  the  purpose  of  indulging  his  love  of  display  and  his  taste  for 
building,  as  well  as  of  soothing  the  people  in  some  measure,  he 
began  to  repair  the  temple,  and  continued  the  work  with  the 
utmost  prodigality.  During  the  last  years  of  his  reign,  the  Sa- 
viour of  the  world  was  born ;  a  man  like  Herod  could  not  receive 
the  tidings  of  this  event  otherwise  than  by  issuing  commands 
which  were  fulfilled  in  the  horrible  massacre  of  the  children  of 
Bethlehem.  He  soon  afterwards  died  of  a  malady  which  caused 
his  body  to  putrefy  before  life  was  extinct — an  object  of  loathing 
to  himself  and  to  all  who  approached  him. 

2.  The  kingdom  was  divided  among  his  sons.  Archelaus  ob- 
tained Judea,  Samaria  and  Idumca,  with  the  title  of  Ethnarch  ; 
Herod  Antipas  obtained  Galilee  and  Peraea,  with  the  title  of 
Tetrarch;  the  north-eastern  portion  of  the  country,  beyond  the 
Jordan,  with  the  same  title,  was  assigned  to  Philip. — Archelaus 
imitated  the  evil  practices  of  his  father;  after  a  tyrannical  reign 
of  ten  years,  charges  were  brought  agaiust  him  in  Home  by  his 
subjects,  and  he  was  banished,  by  Augustus,  to  Vicnne,  in  Gaul. 
His  territories  were  attached  to  Syria,  and  were  governed  by 
Roman  procurators,  who  resided  in  Cacsarea  (a  town  on  the  coast 
of  the  Mediterranean  sea,  with  a  fine  harbor,  constructed  by 
Ilerod  the  Great),  and  were  present  in  Jerusalem  only  when  the 
Jewish  festivals  were  observed.  Pilate  was  the  fifth  of  the  pro- 
curators. Philip,  who  was  far  more  just  and  humano  than  his 
brothers,  died  without  issue,  33  years  after  the  birth  of  Christ, 


REDEMPTION    AND    SALVATION.  265 

and  his  tetrarchate  was  annexed  to  the  province  of  Syria  by  Ti- 
berius.    Herod  Antipas,  the  adulterous  murderer  of  John  the 
Baptist,  was  banished  to  Gaul  by  Caligula,  in  the  year  39  (A.  D.) 
o.  Another  branch  of  the  Hcrodian  family  remained,  repre- 
sented by  Herod  Agrippa  I.,  the  son  of  Aristobulus,  who  had 
been  executed,  and  a  grandson  of  Herod  and  Mariamne.     He 
resided  in  Rome,  as  an  intimate  friend  of  Caligula,  the  successor 
of  Tiberius,  who  granted  to  him,  immediately  after  his  own  acces- 
sion, the  inheritance  of  Philip,  which  had  already  been  annexed 
to  Syria  by  Tiberius,  and  conferred  on  him  the  title  of  King. 
Herod  Antipas  came  to  Rome  for  the  purpose  of  soliciting  the 
emperor  to  bestow  the  name  of  king  upon  him  likewise;  he  was, 
however,  deposed,  through  the  influence  of  Agrippa,  and  banished 
to  Gaul  j  his  territory  was  assigned  to  Agrippa. — After  the  death 
of  Caligula,  Agrippa  rendered  himself  so  acceptable  to  Claudius, 
that  the  latter  granted  him,  in  addition,  the  territories  which  had 
formerly  belonged  to  Archelaus,  so  that,  in  the  year 41  (a.  D.)he 
ruled  over  the  whole  of  Palestine.     For  the  purpose  of  attaching 
the  Jews  to  himself,  he  persecuted  the  Christians,  killed  James, 
and  proceeded  to  take  Peter  also.  (Acts  12  :  1-3.)    On  a  certain 
occasion,  when  he  appeared  before  a  largo  assembly,  the  people, 
in  conformity  to  a  pagan  custom,  saluted  him  as  a  god;  he  was 
smitten  by  the  Lord,  and  a  horrible  death  closed  his  career,  44 
(a.d»)    His  son,  Agrippa  II.,  was  only  seventeen  years  old,  when 
this  event  occurred.     Claudius  consequently  annexed  the  whole 
of  Palestine  to  Syria,  and  it  was  only  in  the  year  53  (a.d.)  that 
he  granted  to  Agrippa  a  portion  of  his  father's  kingdom  in  the 
north-east.    It  was  before  him  that  the  apostle  Paul  spoke.  (Acts 
20.)    When  the  Jewish  state  fell,  his  dominions  wcro  left  undis- 
turbed.    He  died  in  the  third  year  of  the  reign  of  Trajan,  after 
having  reigned  51  years. 

§  117.    The  Roman  Procurators,  and  the  Destruction  of 
Jerusalem. 

1.  After  the  death  of  Herod  Agrippa  I.,  in  the  year  44  (a.d.), 
the  whole  country  was  again   governed  by  Roman  procurators 
residing  in  Cesarea,  with  the  pxecption  of  the  north-eastern  pro- 
23 


2G6  REDEMPTION     AND     S  A  L  V  A  T  I  0  N  . 

vinces,  which  were  assigned  to  Agrippa  II.,  in  53  (a.  d.)  Felix, 
before  whom  Paul  appeared,  was  the  fourth  of  these  procurators  j 
he  was  characterized  by  shameless  rapacity,  and  committed  many 
acts  of  violence.  He  was  succeeded  by  Fcstus  in  60  (a. D.)  Al- 
bin  us  followed  him,  and  he  himself  was  succeeded  by  Gessius 
Floras — each  surpassing  his  predecessor  in  rapacity  and  violence. 
Gessius  even  studiously  endeavored  to  produce  an  insurrection 
among  the  Jews  by  his  acts  of  oppression,  in  order  that  no  accu- 
sations against  himself  might  receive  attention  in  Home.  In  6G 
(a.d.),  a  protracted  contest  between  the  Jews  and  the  Greeks  of 
Cesarea,  that  had  often  led  to  bloodshed,  was  terminated  at  length 
by  an  imperial  edict  of  Nero,  which  condemned  the  Jews  to  lose 
the  rights  of  Roman  citizens ;  in  consequence  of  this  decision, 
the  heathen  populace  drove  the  Jews  from  the  city,  at  the  same 
time  that  Gessius  was  robbing  and  butchering  the  people  in  Jeru- 
salem with  unsparing  barbarity.  Under  these  circumstances,  the 
Jews  openly  rebelled,  and  king  Agrippa  II.,  who  came  himself 
to  Jerusalem,  in  vain  attempted  to  calm  their  excited  minds. 

'2.  Cestius  Gall  us,  the  procurator  of  Syria,  attempted  to  sup- 
press the  revolt  by  inflicting  a  decisive  blow.  lie  appeared  be- 
fore Jerusalem  with  a  well-appointed  army,  but  suffered  a  shame- 
ful defeat.  Xero  now  sent  Vespasian  to  conduct  the  war,  who 
conquered  nearly  the  whole  of  the  country,  although  he  met  with 
a  desperate  resistance.  When  he  was  on  the  point  of  besieging 
Jerusalem,  he  was  proclaimed  Emperor,  and  consequently  pro- 
ceeded to  Home,  leaving  his  son  Titus  behind,  to  continue  tbc 
operations  of  the  war.  At  the  time  when  the  latter  reached  the 
city  and  encamped  before  it,  vast  multitudes  were  assembled  in 
it  for  the  purpose  of  keeping  the  Passover  which  then  occurred. 
Moderate  men,  who  proposed  to  surrender  the  city,  were  slain  by 
the  zealots;  these  were  themselves  divided  into  factions,  and 
slaughtered  each  other.  Famine  and  pestilence  raged  fearfully 
in  the  city ;  hundreds  of  thousands  of  dead  bodies  were  thrown 
over  the  walls,  and  great  numbers  of  prisoners  were  crucified  on 
the  outside  by  the  Komans.  After  Titus  had  penetrated  beyond 
the  outer  walls,  many  of  the  Jews  retired  to  the  temple,  which 
resembled  a  fortified  place,  while  others  withdrew  to  the  fortress, 
which  was  deemed  to  be  impregnable.     In  opposition  to  the  strict 


REDEMPTION    AND    SALVATION.  267 

orders  which  Titus,  who  was  extremely  anxious  to  preserve  the 
temple,  had  issued,  a  soldier  threw  a  blazing  brand  into  the 
building,  and  the  efforts  of  Titus  to  extinguish  the  fire  were  made 
in  vain.  The  splendid  temple  was  consumed  by  the  flames,  70 
(a.  D.),  on  the  same  day  on  which  Nebuchadnezzar  had  destroyed 
the  former  temple,  nearly  600  years  before.  Not  one  stone  was 
left  upon  another,  even  as  the  Lord  had  predicted.  (Matt.  24  :  2.) 
The  upper  city  was  taken  several  weeks  afterwards,  when  tho 
garrison  was  compelled  by  famine  to  abandon  it.  The  whole  city 
was  levelled  with  the  ground.  More  than  one  million  of  Jews 
perished  in  this  war,  and  above  90,000  prisoners  were  sold  as 
slaves,  or  reserved  for  gladiatorial  exhibitions.  Titus  entered 
Home  with  all  the  display  of  a  Roman  triumph,  and  on  that 
occasion  the  table  of  shewbread,  a  candlestick,  and  the  book  of 
the  Law,  were  conspicuous  among  the  spoils. 

Obs.  —  The  Roman  senate  directed  a  triumphal  arch  to  be  erected 
in  Rome  in  honor  of  Titus,  which  still  remains.  On  one  side  of  it  a 
representation  is  seen  of  tho  vessels  of  tho  temple  which  were  ex- 
posed to  view  in  the  triumphal  procession.  Many  of  the  coins  which 
Titus  caused  to  be  struck  in  memory  of  this  expedition  also  remain  ; 
one  of  the  sides  represents  "  the  captive  daughter  of  Judah"  standing 
under  a  palm-tree,  and  contains  the  inscription :  Judaea  devicia : 
the  other  contains  tho  escutcheon  of  the  Roman  legions  (a  sow  and 
pigs). — Sixty  years  after  tho  destruction  of  Jerusalem,  the  emperor 
Hadrian  rebuilt  the  city  and  fortified  it;  tho  heathen  name  of  iElia 
Capitolina  was  givrn  to  it,  and  the  Jews  wero  forbidden  even  to 
approach  it,  on  pain  of  death.  The  Arabs  at  present  call  it  el-Kods, 
or  the  Holy  City. 

§  118.  IsraeVs  Present  Condition. 

1.  The  living  spirit  of  the  history  of  Israel  was  identified  with 
the  divine  counsel  respecting  that  salvation,  which,  proceeding 
from  Abraham's  seed,  was  designed  to  extend  to  all  the  nations 
of  the  earth.  As  long,  as  the  people  of  Israel  were  animated  and 
sustained  by  this  breath  of  divine  life,  they  constituted,  amid  all 
the  variations  of  their  development,  a  living  and  efficient  portion 
of  history.     But  when  this  life-giving  breath  had  departed,  their 


268  REDEMPTION    AND     SALVATION. 

history  thenceforth  resembled  a  dead  body  alone  —  and  "where- 
soever the  carcass  is,  there  will  the  eagles  be  gathered  together." 
(Matt.  24  :  28.)  Their  political  annihilation  was  the  necessary 
and  inevitable  result  of  the  course  of  development  which  they 
chose.  If  their  actual  development  had  corresponded  to  their 
original  vocation,  and  if  they  had  themselves  accepted  that  great 
salvation  which  proceeded  from  their  midst,  they  would  have  sus- 
tained no  loss,  even  when  the  old  external  forms  of  their  political 
and  religious  institutions  disappeared;  for,  by  accepting  of  sal- 
vation in  Christ,  they  would  have  thence  derived  an  undecaying 
power  or  capacity  to  be  renovated,  exalted,  and  regenerated — the 
Tsrael  of  old  would  have  become  a  new  Israel.  The  old  body  of  its 
institutions  and  divine  services  necessarily  passed  away,  for  a  new 
spirit  will  always  assume  a  new  form,  even  as  new  wine  requires 
new  bottles  (Matt.  9  :  17) ;  nevertheless,  that  old  body  would, 
by  the  power  of  the  new  spirit,  have  been  renewed  from  within, 
rejuvenized,  and  transformed.  But,  since  the  people  of  Israel 
rejected  that  salvation  which  had  been  prepared  and  awaited 
during  thousands  of  years,  and  since  they  repelled  the  life-giving 
and  regenerating  spirit  of  Christianity,  that  was  itself  really  the 
bloom  and  fruit  of  their  own  life,  they  destroyed  themselves,  and 
the  old  body,  no  longer  sustained  by  a  living  soul,  necessarily 
turned  to  dust. 

2.  Since  that  great  catastrophe,  Israel  wanders,  like  a  spectre, 
through  the  successive  centuries  of  history  —  a  witness  of  the 
truth  both  of  the  promises  and  of  the  threatenings  of  Prophecy, 
testifying  to  the  truth  of  Christianity  to  the  end  of  the  days. 
That  time  has  now  arrived,  concerning  which  one  of  Israel's  pro- 
phets  spake:  "The  children  of  Israel  shall  abide  many  days 
without  a  king,  and  vithout  a  prince,  and  without  a  sacrijiccj 
and  without  an  image  (indicating  the  pagan  worship  of  nature), 
and  without  an  ephod  (representing  the  official  garments  of  the 
high-priest  with  the  Trim  and  Thummiin),  and  without  teraphim 
(domestic  idols)"  (Hosea  o  :  4) ;  the  prophet  implies  that  they 
will  be  neither  Jews  nor  pagans,  and  possess  neither  a  divinely- 
appointed  sanctuary,  nor  one  dedicated  to  an  idol.  They  have 
put  away  the  pagan  leaven,  it  is  true,  but  they  have  also  ceased 


REDEMPTION    AND    SALVATION.  269 

to  be  true  Jews,  for  what  is  Judaism  without  a  temple  and  sacri- 
fice, without  a  priest  and  a  theocracy  ?  They  have  a  zeal  of  God, 
but  not  according  to  knowledge  (Rom.  10  :  2) ;  they  have  the 
law  and  the  prophets,  but  the  former  is  reduced  to  a  state  of 
torpor  by  Talmudic  precepts,  and  the  promises  of  the  latter  are 
lost  in  a  cloud  of  vapid  interpretations  furnished  by  blind  leaders 
of  the  blind  (Matt.  15  :  14) ;  the  vail  of  Moses  still  remains  on 
their  eyes  and  their  hearts,  so  that  they  do  not  see  the  clear  light 
of  the  Gospel  in  the  Old  Testament.  (2  Cor.  3  :  13-15.)  They 
call  themselves  Abraham's  seed,  but  they  are  not  the  children  of 
Abraham's  faith.  (Gal.  3:7;  John  ch.  8 ;  Rom.  ch.  4.)  They 
think,  indeed,  that  they  worship  the  God  of  their  fathers,  but 
the  God  of  their  fathers  is  that  God  who,  in  Christ,  became  man 
—  that  Lord,  who  is  our  Righteousness  (Jer.  33  :  16,)  and  Him 
they  rejected  j  the  one  God  of  their  fathers  has  revealed  himself 
as  the  triune  God  of  the  Christians,  and,  hence,  their  inflexible 
and  exclusive  Monotheism  is  spurious,  or  appears  in  a  petrified 
state. — This  nation,  which,  in  ancient  history,  appeared  in  an 
isolated  position,  occupies  one  which  is  equally  singular  in  mo- 
dern history :  the  people  are  dispersed  among  all  the  nations  of 
the  earth,  but  blend  with  none :  although  often  persecuted, 
humbled  and  oppressed,  their  strength  and  numbers  are  unim- 
paired. Eighteen  centuries  have  passed  away  without  having 
succeeded  in  producing  in  them  an  external  or  an  internal 
change ;  time,  which  subdues  all  things,  has  been  unable  to  effaco 
their  striking  peculiarities.  They  have  preserved  their  nation- 
ality without  a  country,  their  religion  without  a  worship  (cuhus), 
their  hopes  without  a  firm  foundation ;  even  the  features  of  their 
countenance  have  successfully  resisted  the  influence  of  climate. 
All  these  circumstances,  and,  still  more,  the  most  positive  pro- 
mises, both  of  the  Old  and  of  the  New  Testament,  here  reveal 
the  finger  of  God,  and  teach  us  that  a  peculiar  lot  still  awaits 
this  nation. 

Obs.  —  The  significant  legend  of  the  Wandering  Jew  here  claims 
a  brief  notice ;  ho  is  unceasingly  impelled  onward  through  successive 
centuries,  and  cannot  find  repose,  till  the  Lord  whom  he  blasphemed, 
re-appears.     Israel  is  the  "Wandering  Jew. 

23* 


270  REDEMPTION    AND    SALVATION. 

§  119.  Israel's  Prospects. 

Tho  prophet  Ezekiel  saw  in  a  vision  a  valley  which  was  full 
of  dry  bones  (ch.  37),  and  the  Lord  said  to  him :  "  Son  of  man, 
can  these  bones  live  ?"  The  prophet  prophesied,  as  the  Lord 
commanded,  and  behold,  there  was  a  noise,  there  was  a  shaking, 
the  bones  came  together,  the  sinews  and  the  flesh  came  up  upon 
them,  the  breath  came  into  them,  they  lived,  and  stood  up  upon 
their  feet,  &c.  And  the  Lord  said  :  "  Son  of  man,  these  hones 
arc  the  whole  house  of  Israel."  Thus,  too,  Ilosea,  after  having 
described  their  present  condition,  proceeds  to  say:  "Afterward 
shall  the  children  of  Israel  return,  and  seek  the  Lord  their  God, 
and  David  their  king ;  and  shall  fear  the  Lord  and  his  goodness 
in  the  latter  days."  (3  :  5.)  The  apostle  Paul  says :  "  I  would 
not,  brethren,  that  ye  should  be  ignorant  of  this  mystery  —  that 
blindness  in  part  is  happened  to  Israel,  until  the  fulness  of  tho 
Gentiles  be  come  in;  and  so  all  Israel  shall  be  saved."  (Kom. 
1 1  :  25,  26.)  He  implies,  in  these  words,  that,  even  as  Israel, 
considered  collectively  as  a  body  or  nation,  rejected  the  offered 
salvation  (which  is  not  inconsistent  with  the  fact  that  many  indi- 
viduals nevertheless  received  it),  so  too,  Israel,  as  a  nation,  will 
hereafter  be  converted  (which,  again,  is  not  inconsistent  with  tho 
continued  unbelief  of  many  individuals) ;  but,  as  he  continues, 
this  conversion  cannot  take  place  until  the  fulness  of  the  Gentiles 
has  come  iu  (that  is,  all  who  have  been  called  and  chosen  among 
the  Gentiles),  so  that  the  words  of  the  Saviour  may  be  fulfilled  : 
"  Many  that  are  first  shall  be  last,  and  the  last  shall  be  first." 
(Matt.  19  :  30.)  Then  will  those  words  :  "  His  blood  be  on  us, 
and  on  our  children"  (Matt.  27  :  25),  which  have  hitherto  pressed 
heavily  upon  Israel  as  a  curse,  unfold  the  blessing  which  they 
really  contain,  for  the  blood  of  Christ  is  the  propitiation  for  the 
sins  of  the  whole  world  (1  John  2  :  2),  and,  consequently,  for 
those  of  the  Israelites  also.  Then  they  shall  look  upon  him 
whom  they  have  pierced,  as  Zechariah  prophesies  (12  :  10),  and, 
like  Joseph's  brethren,  who  bowed  down  themselves  before  him, 
they  too  shall  bow  their  knees  before  the  son  of  David,  the  Son 
of  God,  and  understand  and  confess  that  He  is  Lord,  to  the  glory 
of  God  the  Father. 


REDEMPTION    AND   SALVATION.  271 

Obs.  —  The  course  of  future  events  alone  can  decido  -whether  this 
restoration  to  the  people  of  Israel  of  their  spiritual  inheritance  is  to 
be  combined  with  the  restoration  of  their  temporal  inheritance,  with 
their  return  to  the  land  of  their  fathers,  and  with  the  recovery  of  an 
independent  national  existence,  as  numerous  promises  of  the  pro- 
phets seem  to  imply.  See,  for  instance,  Isai.  43  :  1,  &c. ;  Jerem. 
32  :  37,  &c. ;  Ezek.  34  :  11,  &c. ;  36  :  24,  &c. ;  37  :  12,  &c. ;  39  :  25, 
&cM  and  many  other  passages,  in  which  the  immediate  reference  to 
the  return  of  the  captives  from  Babylon  seems,  besides,  to  includo  a 
view  of  another,  happier  and  more  glorious  return. 


PART  II. 

TIIE  PLAN  OF  SALVATION,  IN  ITS  FULFILMENT  AND 
FINAL  RESULTS. 

CHAPTER  I. 

THE   MANIFESTATION    OF    SALVATION   IN   TIIE   PERSON    OF    THE 
REDEEMER. 

§  120.   The  Fulness  of  the  Time. —(See  §  15  and  §  21.) 

"  When  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 
made  of  a  woman,  made  under  the  law,  to  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of  sons."  (Gal.  4  :  4,  5.) 

1.  Judaism  and  heathenism  had  now  performed  the  tasks  as- 
signed to  them  respectively,  and  the  way  of  salvation  was  pre- 
pared and  opened  both  negatively  and  positively.  The  human 
race  had  been  taught  to  understand,  after  an  experience  of  4000 
years,  that  salvation  could  not  be  obtained  by  man's  own  wisdom 
and  strength  —  not  through  the  Law,  of  which  Judaism  itself 
was  a  proof,  —  not  through  intellectual  culture,  art,  science,  or 
political  power,  of  which  the  history  of  heathenism  furnished 
the  evidence.  The  law  which  was  revealed  to  Israel  on  Sinai, 
contained  a  blessing,  but  in  consequence  of  the  deep  corruption 
of  human  nature,  it  was  not  this  blessing,  but  the  curse  which 


272  REDEMPTION    AND    SALVATION. 

accompanied  it  (§  43.  2,  Obs.  2),  that  was  experienced.  (Gal.  3  : 
10.)  Thus  the  knowledge  of  sin  came  by  the  law  (Rom.  3  :  20; 
7  :  7),  which,  like  a  schoolmaster  (Gal.  3  :  24),  brought  the  true 
Israelites  unto  Christ.  The  Gentiles  did  not,  indeed,  possess  a 
divine  law,  directly  given  by  revelation,  but  their  conscience  and 
their  thoughts  which  accuse  or  excuse  one  another,  bore  witness 
that  the  work  of  the  law  was  written  in  their  hearts.  (Rom.  2  : 
15.)  This  law,  although  corrupt  according  to  the  deceitful  lusts 
(Eph.  4  :  22),  in  manifold  ways,  was  nevertheless  sufficient  to 
convince  them  of  their  moral  inability.  The  acceptable  and 
highly  significant  public  worship  of  the  Israelites,  when  further 
developed  by  Prophecy,  had  appeared  as  a  shadow  alone,  or  was 
felt  by  the  religious  sense  of  the  enlightened  to  be  a  type  of  a 
future  and  better  service.  The  blossoms  of  the  pagan  worship, 
which  had  exhibited  an  unnatural  and  premature  expansion  in 
the  conservatory  of  the  religion  of  nature,  were  found  to  be 
6terile,  and  had  fallen  to  the  ground  from  the  unproductive  tree, 
insomuch  that  in  the  days  of  Cicero,  it  was  believed  that  one 
soothsayer  could  not  survey  another  without  contemptuous  laugh- 
ter. (Cic.  de  Div.  II.  24.)  Hence,  although  heathenism  had 
attained  to  the  highest  eminence  with  respect  to  the  culture  of 
the  intellect,  it  could  not  resist  the  conviction  of  its  own  empti- 
ness, and  of  its  entire  inability  to  satisfy  the  wants  of  man's 
moral  nature.  "When  these  wants  began  to  be  deeply  felt,  hea- 
thenism, ignorantly  attempting  to  satisfy  them  and  always  disap- 
pointed, in  vain  expected  aid  from  ilkisory  mysteries,  the  arts  of 
jugglers,  and  the  frauds  of  astrologers  (Clialdaei,  mathematici.) 
2.  Besides  this  negative  mode,  which  produced  the  conscious- 
ness that  certain  wants  existed,  and  awakened  a  certain  longing 
desire,  there  was  also  a  positive  mode  in  which  the  way  of  salva- 
tion was  prepared  and  opened.  Judaism  and  heathenism  had 
brought  to  maturity  the  genuine  fruits  of  their  development 
which  were  really  designed  to  be  the  vehicles  of  the  approaching 
salvation.  Israel's  law  had  preserved  in  all  its  purity  the  doc- 
trine concerning  God,  as  the  only  God,  and  the  Holy  One,  the 
righteous  and  merciful  God,  the  Creator  and  Lord  of  heaven  and 
earth,  distinct  from  nature,  and  infinitely  exalted  above  it,  and, 
nevertheless,  ruling  and  directing  nature  as  an  omnipresent  and 


REDEMPTION    AND    SALVATION.  273 

almighty  God.  Israel's  promises  had  revealed  the  divine  counsel 
of  the  redemption  of  the  human  race,  and  described  the  time  and 
place  wherein  that  redemption  would  be  accomplished.  Israel's 
worship  presented  to  the  eye  a  portraiture  of  this  redemption,  and 
Israel's  history  had  reached  its  appointed  end,  which  was  the 
manifestation  of  the  son  of  David,  in  whom  David's  earthly  and 
temporal  kingdom  would  be  transformed  into  a  heavenly  and 
eternal  kingdom  (§  14.  Obs.  1).  —  But  heathenism  also  fur- 
nished valuable  materials  for  building  up  the  kingdom  of  God. 
In  all  that  related  to  mental  culture,  to  the  arts  and  to  the 
sciences,  it  had  risen  to  the  highest  point  which  was  attainable 
in  ancient  times,  and  was  now  prepared  to  render  these  blossoms 
of  its  development,  which  were  not  sterile,  subservient  to  the 
great  salvation  which  proceeded  from  the  Jews. 

Obs.  —  Christianity,  as  the  religion  of  the  world,  was,  in  certain 
aspects,  supplied  with  the  materials  or  contents  by  Judaism  (John 
4  :  22),  but  with  the  form,  by  the  science  and  culture  of  heathenism. 
If  the  results  of  divine  revelation  among  the  Jews  had  not  been 
placed  in  combination  with  the  elements  of  intellectual  culture  de- 
rived from  the  Gentiles,  Christianity  would  have  been  confined 
within  the  particularistic  (exclusive)  boundaries  of  Judaism.  These 
boundaries  were  removed  by  the  adoption  of  the  form  furnished  by 
that  culture ;  the  form  itself  was  then  exalted  and  sanctified  by  the 
new  materials  or  contents  associated  with  it. 

3.  Besides,  the  whole  world  was  swayed  by  one  sceptre ;  one 
language,  was  universally  understood,  and  the  active  trade  and 
intercourse  which  the  universal  peace  in  the  world  abundantly 
facilitated,  were  well  adapted  to  promote  the  rapid  and  direct 
diffusion  of  the  new  thoughts  and  doctrines  among  men.  The 
Jews  derived  consolation  from  the  promises  given  to  the  fathers, 
the  fulfilment  of  which  they  confidently  expected  (Joseph.  Jew. 
War,  VI.  5.  4),  and  pagans  entertained  a  presentiment  of  an  ap- 
proaching salvation,  which  assumed  tho  distinct  form  of  a  hope 
that  a  great  and  mighty  monarch,  proceeding  from  Judea,  would 
bring  back  the  golden  age  (Suet.  Vesp.  4.;  Tac.  hist.  5  :  13). 
These  expectations  were  derived  in  part  from  the  ancient  hopes 
of  the  human  race,  but  were  also,  pre-eminently,  the  result  of 
Jewish  doctrines  and  hopes,  for  many  pagans  were  inclined  to 


274  REDEMPTION    AND    SALVATION. 

adopt  Judaism  (proselytes  of  the  gate),  which  promised  to  gratify 
the  longing  desire  of  their  hearts.  —  Tims,  the  way  was  prepared, 
in  every  aspect,  for  the  great  Physician  who  alone  could  relieve 
the  wants  which  were  painfully  felt  by  all,  and  who  came  for  the 
purpose  of  supplying  them. 

1.  —  The  inclination  of  many  pagans,  and  particularly,  of 
eminent  matrons,  to  adopt  the  Jewish  faith  was  so  decided,  as  to 
furnish  the  satirist  with  many  opportunities  to  scoff  (Juv.  Sat.  14,  v. 
96,  &c.). —  There  were  two  classes  of  proselytes  among  the  Jews, 
namely,  1.  Proselytes  of  righteousness \  who  received  circumcision, 
and  engaged  to  observe  the  whole  of  the  Mosaic  law  ;  and,  2.  Prose- 
lytes of  the  gate,  designated  in  the  Old  Testament  as  strangers,  who 
dwelt  within  the  gates  of  the  cities  of  Israel,  and  generally  termed  in 
the  New  Testament  "devout"  men,  ofjoutvot  or  foJointvtH  ruv  <dtov ; 
these  merely  attached  themselves  to  a  certain  extent  to  the  Jews,  and 
simply  observed  the  so-called  seven  precepts  of  Noah. 

Obs.  2. —  For  the  sources  whence  the  Gospel  history  is  derived, 
see  I  184. 

§  121.    The  Essentials  of  the  Work  of  Redemption. 

1.  The  Redemption  of  man  is  presented  to  our  view  in  two 
aspects,  a  negative  and  a  positive;  it  could  not  be  complete,  un- 
less, on  the  one  hand,  all  that  was  evil  and  ungodly,  and  that  had 
entered  the  world  in  consequence  of  the  sin  of  (the  first)  Adam 
should  be  removed,  and,  on  the  other,  all  that  was  good,  and  that 
had  been  omitted  through  his  fall,  should  be  fully  set  forth.  The 
work  and  position  of  a  lledeemer,  consequently,  required  him  to 
be  a  second  Adam  (Rom.  5  :  12-21 ;  1  Cor.  If)  :  21,  22,  45-49). 
It  was  necessary  that  the  false  development  which  had  succeeded, 
and  which  had  conducted  to  sin  and  death,  should  bo  arrested, 
and  that  all  the  losses  which  it  had  occasioned,  should  be  repaired; 
it  was,  further,  necessary,  that  the  development  which  God  had 
appointed,  and  which  was  designed  to  conduct  to  unchangeable 
holiness  and  salvation,  should  be  resumed,  and  be  continued  until 
the  end  which  was  in  view  should  be  reached.  The  former  could 
not  be  accomplished  unless  the  Redeemer,  as  our  representative 
and  substitute,  would  take  on  himself  the  punishment  of  our  sins, 
and  atone  for  them  aud  blot  them  out  by  suffering  death  as  a 


REDEMPTION    AND    SALVATION.  275 

sacrifice  —  the  latter  could  not  be  accomplished,  unless  ho  should 
be  "in  all  points  tempted  like  as  we  are"  (Heb.  4  :  15),  and  un- 
fold and  set  forth  in  his  life  the  true  conception  of  human  nature 
in  its  original  and  perfect  state  —  first  of  all,  in  his  own  person, 
in  order  that,  after  we  are  received  into  the  communion  of  his 
death  as  well  as  of  his  life,  he  might,  as  our  head  (Eph.  1  :  22 ; 
4  :  15)  and  ruler  or  captain  (Matt.  2:6;  Heb.  2  :  10)  raise  up 
us  also  to  a  similar  state  of  perfection  (Eph.  2  :  5,  6). 

Obs. — We  are  planted  in  the  likeness  or  communion  of  the  death 
and  life  of  Christ  ($  157.  Obs.  1  and  2),  by  regeneration  in  Baptism 
(Rom.  6  :  3-11;  see  g  189).  Even  as  the  sin  and  guilt  of  the  first 
Adam  passed  upon  all  his  descendants  through  their  generation  and 
birth,  so  the  righteousness  and  holiness  of  the  second  Adam  are  ap- 
propriated to  the  whole  human  race,  when  they  are  born  again  of 
incorruptible  seed  (1  Pet.  1  :  23),  through  the  regeneration  of  water 
and  of  the  Spirit  (John  3  :  5).  As  we  aro  all  naturally  born  of 
Adam,  and  are  flesh  of  flesh,  so  are  we  all  to  bo  supernaturally  born 
of  Christ,  spirit  of  the  Spirit  (John  3  :  0),  in  order  that  the  children 
of  Adam  may  become  the  children  of  God,  sinners  become  saints, 
and  the  children  of  wrath  become  the  well-beloved  and  chosen  of 
God. 

2.  This  two-fold  work  could  not  be  accomplished  unless  the 
Redeemer  who  assumed  it,  should  be  God  and  Man  in  one  Per- 
son, or  God-Man.  He  was  necessarily  Man,  like  unto  us  in  all 
points,  yet  without  sin  (Phil.  2:7;  Heb.  2  :  17 ;  4:15;  see 
§  126.  Obs.  1),  in  order  that  he  might  accomplish  his  work,  not 
only  in  its  positive,  but  also  in  its  negative  aspect.  With  respect 
to  the  latter,  he  possessed  a  human  nature  like  our  own,  in  order 
that  he  might  suffer  death  for  us,  as  it  is  written  :  "  Forasmuch 
as  the  children  are  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same;  that  through  death  (which  flesh 
and  blood  only  could  experience)  he  might  destroy  him  that  had 
the  power  of  death,  that  is,  the  devil ;  and  deliver  them,  who, 
through  fear  of  death,  were  all  their  lifetime  subject  to  bondage" 
(Heb.  2  :  14,  15). — With  respect  to  his  work,  in  its  positive 
aspect,  he  was  necessarily  true  man,  in  order  that  he  might  ex- 
hibit human  nature  in  its  most  perfect  state,  in  his  own  person, 
first  of  all,  and,  afterwards,  on  account  of  bis  connection  with  us, 


276  REDEMPTION    AND    SALVATION. 

in  us  also.  —  Further,  the  Redeemer  was  also  necessarily  true 
God,  in  the  first  place,  in  reference  to  the  negative  aspect  of  his 
work,  in  order  that  the  merit  of  his  human  sufferings  and  his 
death,  might,  through  the  personal  union  of  the  divine  with  the 
human  nature,  possess  infinite  value  and  eternal  validity,  and  thus 
perfectly  counterbalance  the  infinite  guilt  of  the  whole  human 
race  ;  he  was  necessarily  true  God,  in  the  second  place,  in  reference 
to  the  positive  aspect  of  his  work,  in  order  that  his  human  nature, 
strengthened  and  fully  qualified  by  the  indwelling  of  the  divine 
fulness  of  life,  might  enter  upon  the  new  course  of  development, 
maintain  it,  and  conduct  it  to  its  entire  completion. 

§122.    The  Person  of  (he  Redeemer. 

And  the  Word  was  made  flesh,  and  dwelt  among  us,  and  we  beheld 
his  glory,  the  glory  as  of  the  only  begotten  of  the  Father,  full  of  grace 
and  truth."  (John  1  :  14.) 

"  Who,  bring  in  the  form  of  Cod,  thought  it  not  robbery  to  be  equal 
with  God:  but  madt'  himself  of  no  reputation,  and  took  upon  him  the 
form  of  a  servant,  and  was  made  in  the  likeness  of  men :  and  being 
found  in  fashion  as  a  man,  he  humbled  himself,"  dr.  (Phil.  2  :  G-8.) 

For  the  purpose  of  accomplishing  this  redemption,  Christ,  the 
Son  of  God,  and  the  Son  of  Man,  appeared  in  the  fulness  of  the 
time;  in  him  the  eternal  and  true  Deity  of  the  Word  which 
created  the  world,  was  united  with  the  true  humanity  of  Jesus 
the  descendant  of  David,  constituting  a  personal  unity.  The  eter- 
nal, uncreated  Word  of  God  was  made  flesh  and  dwelt  among  us; 
the  Creator  and  Lord  of  the  world  forsook  the  throne  of  glory, 
and  appeared  on  earth  in  the  form  of  a  servant;  the  Son  of  God 
divested  himself  of  his  divine  majesty,  was  made  in  the  likeness 
of  men,  and  found  in  fashion  as  a  man.  His  divine  splendor  was 
hidden  beneath  the  dark  veil  of  human  nature.  lie  did  not  di- 
vest himself  of  his  divinity,  which  he  continued  to  possess,  but 
only  of  the  unrestricted  and  unconditional  (supermundane)  exer- 
cise of  it;  he  did  not  lay  aside  his  divinity,  but  only  its  form 
(jtop4»7  ©fov,  the  form  of  God  (Phil.  2  :  G),  that  is,  the  eternal, 
supermundane  form  of  existence).  All  the  fulness  of  the  God- 
head dwelt  bodily  in  the  man  Jesus  (Col.  2  :  9),  but  it  was  only 


REDEMPTION    AND    SALVATION.  277 

the  eye  of  faith  that  could  behold  his  glory,  the  glory  as  of  the 
only  begotten  of  the  Father,  full  of  grace  and  truth  (John  1 :  14). 

Obs.  —  His  divine  nature  is  designated  by  the  term:  "  Son  of  God" 
(which  expresses  the  perfect  equality  of  his  essence  or  being  with 
that  of  the  Father),  and  by  the  term :  "  Word  of  God,"  Xoyoj-,  John 
1  :  1,  &c.  (which  expresses  that  he  is  the  Father's  revelation  of  him- 
self). On  the  other  hand,  the  name  "  the  Son  of  Man,"  designates 
him  as  the  true  and  archetypal  man,  in  whom  the  conception  of  hu- 
manity was  first  of  all  really  seen  in  its  truth  and  perfection  —  as 
the  second  Adam,  beginning  a  new  and  sanctified  human  race.  He 
is  designated  as  God-man  (which  term  implies  the  essential  and  per- 
manent personal  union  of  the  divine  and  the  human  nature)  by  the 
name  of  Christ,  that  is,  the  Messiah,  or  the  Anointed  One;  this 
name  refers  more  immediately  to  his  three-fold  theocratic  office  of 
King,  Prophet  and  Priest  —  an  office  the  functions  of  which  none 
but  a  God-man  could  perfectly  discharge  and  ultimately  complete. 

§  123.    The  Forerunner. 

"  The  voice  of  him  thai  crieth  in  the  wilderness,  Prepare  ye  the  way 
of  the  Lord,  make  straight  in  the  desert  a  highway  for  our  God.  (Isa. 
40:3.) 

"  Behold,  I  will  send  my  messenger,"  dec.  (Mai.  3  :  1.)  See  g 109.  3. 

1.  John  the  Baptist,  who  belonged  to  a  sacerdotal  family,  was 
the  son  of  Zacharias  and  Elizabeth  j  when  the  angel  of  the  Lord 
foretold  his  birth,  he  was  already  dedicated  to  the  Nazariteship 
(§  52.  A.  Obs.).  The  unbelief  of  his  father  was  punished  with 
an  inability  to  speak.  When  his  tongue  was  loosed  at  the  cir- 
cumcision of  the  promised  son,  he  was  filled  with  the  Holy  Ghost, 
and  prophesied  concerning  "  the  day-spring  from  on  high,"  for 
which  that  child  should,  at  a  future  day,  prepare  the  way  (Luke 
ch.  1).  John  grew  up,  spake  as  a  prophet,  "  in  the  spirit  and 
power  of  Elias"  (Luke  1  :  17),  and  said :  "  Repent  ye ;  for  the 
kingdom  of  heaven  is  at  hand"  (Matt.  3  :  2).  He  baptized  those 
who  confessed  their  sins,  symbolically  sealing  their  repentance 
with  water,  and  said :  iC  I  indeed  baptize  you  with  water  unto  re- 
pentance ;  but  he  that  cometh  after  me  is  mightier  than  I,  whose 
shoes  I  am  not  worthy  to  bear :  he  shall  baptize  you  with  the 
Holy  Ghost,  and  with  fire"  (Matt.  3  :  11).  And  he  also  said: 
14 


278  REDEMPTION     AND    SALVATION. 

"  There  standeth  one  among  you,  whom  ye  know  not :  he  it  is, 
who  coming  after  me,  is  preferred  before  me  ....  he  must  in- 
i,  but  I  must  decrease"  (John  1  :  26,  27 ;  3  :  30).  When 
he  saw  Jesus  coming  to  him,  he  said  :  "  Behold  the  Lamb  of 
(iod,  which  taketh  away  the  sin  of  the  world  V  (1  :  29.) 

Ons.  —  The  Baptism  of  John  docs  not  possess  the  rank  and  charac- 
ter of  Christian  Baptism  (g  189) :  the  former  was  merely  a  symbol, 
the  latter  is  a  Sacrament  [\  188.  Obs.  1)  ;  the  former  was,  according 
to  the  declaration  of  John  himself,  a  baptism  with  water  unto 
repentance,  the  latter  is  a  baptism  with  water  and  the  Holy  Ghost, 
whereby  the  great  salvation  is  fully  appropriated  ;  and,  in  the  caso 
of  the  disciples  of  Jesus,  it  was  a  baptism  with  lire  and  the  Holy 
Ghost  ($  1G2.  2,  Ons.  1).  The  former  was,  moreover,  a  baptism  unto 
the  Messiah  who  should  come  (Acts  19  :  4),  the  latter  is  a  baptism 
unto  Him  who  has  really  come.  It  was  not  the  office  of  John  to  im- 
part salvation  himself,  but  only  to  prepare  the  minds  of  men  for  it, 
both  by  preaching  repentance  and  by  sealing  it  through  the  baptism 
of  water.  The  promised  salvation  had  not  yet  been  accomplished, 
and  the  Holy  (I host,  to  whom  ulone  the  office  of  appropriating  it  be- 
longs (2  101  and  \  185),  had  not  yet  been  poured  out.  Hence  those 
disciples  of  .John  in  Ephesus  (Acts  19  :  3,  5;  I  175),  who  had  already 
been  baptized  unto  John's  baptism,  nevertheless  received  Christian 
Baptism  afterwards. 

2.  John  preached  repentance  not  only  to  the  people,  but  also 
to  the  tctrarch  Herod  Antipas,  who  had  married  the  adulterous 
wife  of  his  brother.  He  approached  Herod  and  said  :  u  It  is  not 
lawful  for  thee  to  have  thy  brother's  wife."  Herod  commanded 
John  to  be  seized,  and  imprisoned  him  in  the  fortress  of  Machae- 
rus  in  Percca,  where  the  tctrarch  resided.  He  did  not  venture 
to  take  John's  life  j  he  even  gladly  heard  him  occasionally,  and 
obeyed  him  in  many  things  (Mark  0  :  20). —  It  was  in  his  gloomy 
prison,  that  the  bright  and  distinct  view;?  which  usually  charac- 
terized John's  faith  were,  on  one  occasion,  clouded  during  an  hour 
of  temptation,  and  he  sent  two  of  his  disciples  to  Jesus  with  the 
commission  to  ask:  "Art  thou  he  that  should  come,  or  do  we 
look  for  another?"  Jesus  answered  by  directing  them  to  con- 
sider his  miracles,  and,  after  their  departure,  testified  in  the  hear- 
ing of  the  people,  that  John  was  greater  than  all  the  prophets  of 
the  Old  Testament,  but  also  added  that  he  that  is  least  in  the 


REDEMPTION    AND    SALVATION.  279 

kingdom  of  heaven  is  greater  than  he  (Matt.  11  :  2,  &c).  John 
was  at  last  put  to  death  by  the  executioner.  On  Herod's  birth- 
day the  daughter  of  Herodias  danced  before  him,  and  so  greatly 
pleased  him,  that  he  promised  her  with  an  oath  that  he  would 
grant  any  wish  which  she  might  express ;  the  princess,  instigated 
by  her  mother,  asked  that  the  head  of  John  the  Baptist  should 
be  given  to  her  in  a  charger.  Herod  unwillingly  complied,  for 
his  oath's  sake  and  for  their  sakes  who  sat  with  him  at  meat,  and 
John  was  beheaded  in  the  prison  (Mark  6  :  21-28). 

§  124.   The  Genealogy  of  Christ. 

Matt.  1  :  1-17;  Luke  3  :  23-38.  — It  is  the  chief  purpose 
of  the  genealogical  table  of  Christ,  which  embraces  fully  four 
thousand  years,  and  is  unparalleled  in  its  nature,  to  show  the 
connection  that  really  and,  indeed,  necessarily  existed  between 
Christ  and  the  ancestor  of  the  people  of  Israel,  on  the  one  hand, 
from  whom  the  promised  salvation  was  to  proceed,  and  the  an- 
cestor of  the  whole  human  race,  on  the  other,  whose  Saviour  he 
was  declared  to  be.  Christ  was  the  fruit  of  the  historical  de- 
velopment both  of  Israel  in  particular,  and  of  the  entire  human 
race  in  general ;  and  it  was  important  that  the  essential  connec- 
tion between  the  fruit  and  the  root_ should  be  distinctly  set  forth. 
Matthew,  whose  Gospel  was  intended  for  the  Jews,  does  not  trace 
the  genealogy  of  Christ  further  than  Abraham;  his  object  is 
attained  when  the  connection  of  the  Redeemer  with  the  line  of 
promise  of  the  Old  Testament  is  proved.  As  Luke  wrote  his 
Gospel  for  Gentiles,  he  necessarily  continued  the  genealogy  to 
Adam,  the  common  ancestor  of  all  nations,  for  the  purpose  of 
showing  to  them  that  Christ  was  a  partaker  of  their  flesh  and 
blood  also. 

Obs. — The  difference  between  the  two  genealogies  is  most  easily 
explained  by  referring  to  the  particular  object  which  each  Evangelist 
had  in  view  in  commencing  to  write.  It  was  tho  main  object  of 
Matthew,  when  he  composed  his  Gospel,  to  demonstrate  that  Jesus 
was  the  Messiah  promised  in  the  Old  Testament ;  it  was,  accordingly, 
incumbent  on  him  to  furnish  the  evidenco  that  Jesus  was  the  lawful 
heir  and  successor  to  whom  the  royalty  of  David  belonged,  and  that 
the  fundamental  prophecy  in  2  Sam.  ch.  7  was  thus  fulfilled.   In  ac 


280  REDEMPTION    AND    SALVATION. 

cordance  with  his  leading  design,  he  necessarily  showed  the  legal 
connection  (derived  from  the  laws  of  inheritance)  of  Christ  with  the 
house  of  David  in  the  lino  of  Solomon.  If  this  descent,  although 
fixed  by  the  laws,  did  not  coincide  with  Christ's  descent  after  tho 
flesh,  the  latter  was  passed  over,  and  the  former  was  set  forth  as  en- 
titled to  recognition.  As  Luke  wrote  for  Christians  who  proceeded 
from  the  (ientile  world,  no  necessity  existed  for  giving  prominence 
to  that  line  of  succession  which  was  valid  in  law  in  a  theocratical 
point  of  view ;  it  was,  on  the  contrary,  far  more  important,  in  ac- 
cordance with  his  main  object,  to  set  forth  Christ's  true  descent  after 
tho  flesh.  Tho  two  tables  begin  to  vary  in  assigning  names  respec- 
tively to  the  individuals  representing  tho  generation  immediately 
following  David — his  two  sons  Solomon  and  Nathan.  They  coincide 
again  on  reaching  Salathiel,  the  father  of  Zorobabcl,  who  is  de- 
scended from  Solomon,  according  to  Matthew,  but  from  Nathan, 
another  son  of  David  (Zech.  12  :  12),  according  to  Luke.  This  va- 
riation is  easily  explained,  in  perfect  consistency  with  historical 
events  (1  Chron.  3  :  17,  &c),  by  assuming  that  a  levirate  marriago 
(described  in  $  6G.  B.  Ods.  2),  had  occurred  :  namely,  Matthew  states 
Zorobabel's  descent,  according  to  the  laws  of  inheritance,  wliilo 
Luke  relates  his  descent  after  tho  flesh.  The  tables  again  differ  after 
the  introduction  of  the  name  of  Zorobabel,  and  do  not  coincide  till 
they  reach  tho  name  of  Joseph,  tho  husband  of  Mary.  Joseph's 
father,  according  to  Luke  is  Ileli,  but,  according  to  Matthew  it  is 
Jacob.  Among  the  many  attempts  which  have  been  made  to  explain 
this  apparent  contradiction,  none  seems  more  successful  than  the  one 
which  produces  the  result  that  Joseph  becamo  the  son  of  Ileli  by  his 
marriage  with  Mary.  If  Mary  was  a  daughter  capable  of  inheriting, 
that  is,  the  heiress  of  the  family  estate,  in  consequence  of  having 
no  brother  (Num.  27  :  8),  she  could  not  marry  except  in  her  own 
tribe  (Num.  3G  :  4-10) ;  her  husband's  name  took  the  place  in  the 
genealogy  which  belonged  really  to  her  according  to  her  true  descent, 
and  ho  appeared  as  the  son  of  Ileli.  According  to  this  view,  Luke 
furnishes  in  truth  the  genealogy  of  Mary,  and,  consequently,  the 
evidence  of  Christ's  descent  from  David  after  the  flesh.  This  solu- 
tion of  tho  difficulty  is  supported  by  the  circumstance,  that  in  any 
aspect  of  the  case,  scriptural  passages  like  the  following,  conclusively 
show  that  Christ,  in  his  human  nature,  is  a  descendant  of  David 
after  the  flesh  also:  Isai.  7  :  14 ;  Micah  5:2;  Acts  2  :  30:  Rom. 
1  :  3 ;  2  Tim.  2:8;  Heb.  7  :  14,  &c.  The  two  genealogies  would 
then  admit  of  the  following  adjustment,  illustrating  their  perfect 
agreement : 


REDEMPTION    AND    SALVATION.  281 


Marhxw.  Luke. 

DAVID. 


ban. 


Solomon.  Natl 

Jechonias,  Neri, 

(legal  father,  transmitting  (true  or  real  father  of) 

hereditary  rights  to) 

Salathiel. 
Zorobabel. 


Ablod. 


Rhesa. 

Jacob,  II.  ■  i. 

(true  or  real  lather  of)  (father-in-law  of) 

Joseph, 
(legal  father,  transmitting  hereditary  rights  to  Christ). 


§  125.   The  Virgin  Mary. 

1.  Mary,  the  noble  virgin  of  David's  royal  race,  was  the  woman 
who  was  chosen  to  be  the  mother  of  the  Saviour  (§  129.  Obs.); 
she  was  poor  and  obscure  in  the  world,  but  was  chosen  of  tho 
Lord  and  precious,  rich  in  child-like  humility,  in  tenderness  of 
feeling,  in  submissive ness  of  spirit  and  in  faith.  In  her  tho 
most  delicate  and  lovely  traits  of  womanhood  were  unfolded,  and 
the  loftiest  vocation  of  woman,  was  demonstrated ;  hence,  the 
whole  race  was  blessed  in  her.  As  the  mother  of  the  second 
Adam,  with  whom  the  new  development  of  the  human  race  com- 
menced, she  is  an  antitype  of  the  first  woman,  and  may,  in  a 
higher  sense,  be  called  "the  mother  of  all  living."  (Gen.  3  :  20.) 
The  Lord  had  chosen  her  before  those  ancestors  lived,  whose 
many  names  appear  in  her  genealogy;  she  was,  in  a  certain 
sense,  the  person  really  designated,  when  Abraham  was  called, 
when  David  was  anointed,  &c.  For,  that  woman,  of  whom  the 
Saviour  was  born  when  God  was  manifested  in  the  flesh,  termi- 
nated the  long  series  of  .  generations  (§  14.  Obs.  1)  which, 
although  involved  in  the  general  curse  of  human  sinfulness  (Ps. 
51  :  5),  was,  nevertheless,  sustained  by  the  life-giving  power  of 

24* 


282  REDEMPTION    AND    SALVATION. 

the  divine  counsel ;  that  series,  like  a  golden  chain,  passes  on- 
ward, without  interruption,  through  the  whole  course  of  develop- 
ment which  precedes  the  Christian  era.  Of  this  chain,  Mary 
forms  the  last  link;  with  her  that  generation  which  is  merely 
human  ceases,  giving  place  to  that  immediate  and  divine  genera- 
tion which  itself  closes  entirely  the  development  belonging  to 
the  Old  Testament. 

Ons.  —  The  whole  sex  to  which  Mary  belongs,  and  of  which  she  is 
the  representative,  is  honored  by  the  holy  call  which  she  received. 
The  shame  and  the  curse  in  which  the  female  sex  was  involved 
through  tho  first  woman,  are  abolished  in  Mary,  and  woman  is  raised 
up  from  that  low  degree  to  which  she  had  been  reduced  by  a  sinful 
development ;  that  sex,  hitherto  oppressed  in  manifold  ways,  and 
despised,  henceforth  assumes  an  entirely  different  and  a  loftier  po- 
sition, (g  132.  1,0ns.)  The  wonderfully  impressive  salutation  which 
the  angel  addressed  to  the  meek  and  lowly  handmaid  of  the  Lord 
(Luke  1  :  2S),  constitutes  the  turning-point  in  the  history  of  the 
female  sex,  ami  is,  in  this  aspect,  a  salutation  which  deeply  interests 
tho  whole  world. 

2.  Luke  1  :  20,  &c.  —  In  the  sixth  month  after  the  announce- 
ment respecting  John,  the  angel  Gabriel  appeared  to  the  virgin 
Mary  and  addressed  to  her  these  words  of  salutation  :  u  Hail, 
thou  that  art  highly  favoured,  the  Lord  is  with  thee :  blessed 
art  thou  among  women."  And  he  said,  further,  "The  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Highest  shall 
overshadow  thee :  therefore  also  -that  holy  thing  which  shall  be 
born  of  thee,  shall  be  called  the  Son  of  God."  And  Mary  said  : 
"  Behold  the  handmaid  of  the  Lord,  be  it  unto  me  according  to 
thy  word."  When  Mary  afterwards  visited  her  cousin  Elizabeth, 
the  latter  thus  addressed  her :  "  Blessed  art  thou  among  women, 
and  blessed  is  the  fruit  of  thy  womb.  And  whence  is  this  to  me, 
that  the,  mother  of  my  Lord  should  come  to  me  V*  Then  Mary's 
heart  was  filled  with  gratitude,  and  she  praised  the  Lord  who  had 
done  great  things  to  herj  "for,"  said  she,  "he  hath  regarded 
the  low  estate  of  his  handmaiden :  for,  behold,  from  henceforth 
all  generations  shall  call  me  blessed." 


REDEMPTION    AND    SALVATION.  283 


§  126.    The  Birth  of  Jesus. 

"Behold,  a  virgin  shall  conceive,"  &c.  (Isa.  7  :  14.    |  101.  1.) 
"But  thou,  Bethlehem  Ephratah,"  &o.  (Mic.  5:2.    \  101.  3.) 

Mutt.  1  :  18-25;  Luke  2  : 1-20.  —  In  the  mean  time,  Joseph 
of  Nazareth,  who  had  been  instructed  concerning  these  things 
by  an  angel  in  a  dream,  took  unto  him  Mary,  who  was  espoused 
to  him  ;  and  as  the  emperor  Augustus  had,  about  the  same  time, 
issued  an  edict  that  a  general  census  of  the  empire  should  bo 
taken,  Joseph,  who  was  of  the  house  and  lineage  of  David,  pro- 
ceeded to  Bethlehem,  the  original  seat  of  his  family.  Here  Mary 
brought  forth  a  son;  she  laid  the  child  in  a  manger,  because 
there  was  no  room  for  them  in  the  inn.  The  glad  tidings  were 
first  conveyed,  not  to  the  scribes  in  Jerusalem,  but  to  the  shep- 
herds in  the  field.  The  glory  of  the  Lord  shone  round  about 
them,  and  the  angel  of  the  Lord  said  to  them :  "  Behold,  I 
bring  you  good  tidings  of  great  joy,  which  shall  be  to  all  people. 
For  unto  you  is  born  this  day  in  the  city  of  David,  a  Saviour, 
which  is  Christ  the  Lord."  And  suddenly  there  was  with  the 
angel  a  multitude  of  the  heavenly  host  praising  God,  and  saying : 
"  Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  to- 
ward men."  When  the  angels  were  gone  away  from  them  into 
heaven,  the  shepherds  came  and  found  the  babe,  and  told  all  that 
had  occurred  to  them.  Mary  kept  all  these  things,  and  pondered 
them  in  her  heart.  The  shepherds  departed,  glorifying  and 
praising  God. 

Obs.  1. — The  words  of  the  Apostles'  Creed:  "Jesus  Christ .... 
was  conceived  by  the  Holy  Ghost,  born  of  the  virgin  Mary,"  present 
the  two  aspects  in  which  the  incarnation  of  God  is  to  be  viewed ; 
they  deny,  on  the  one  hand,  that  any  connection  exists  between  him 
and  the  human  race,  as  far  as  original,  sin  is  concerned,  but  they 
affirm,  on  the  other  hand,  that  he  is  of  the  same  nature,  and  appears 
in  the  same  form.  For  Christ  could  not  redeem  the  world  from  sin, 
unless  he  was  without  sin  himself,  and  consequently,  it  was  indis- 
pensably necessary  that  he  should  not  be  born  of  a  father  and  a 
mother,  as  we  all  are,  since  the  hereditary  sinfulness  of  man  would, 
in  that  case,  have  been  transmitted  to  him  also.  {\  14.  Obs.  2.)  It 
was,  much  rather,  requisite  that  his  human  naturo  should  acquire 


284  REDEMPTION    AND    SALVATION. 

life  by  the  might  of  omnipotence  in  a  peculiar  and  miraculous  man- 
ner.—  Nevertheless,  it  was  also  indispensable  that  he  should  appear 
in  an  essential  and  necessary  connection  with  the  whole  human  race, 
that  he  should  be  like  unto  us  in  all  points,  yet  without  sin,  that  he 
should  enter  into  the  same  relations  of  life  in  which  we  are  placed, 
and  that,  consequently,  he  should,  like  us,  be  born  of  a  woman. 
Hence,  his  human  nature,  although  itself  without  sin,  experienced 
all  the  consequences  of  sin,  such  as  the  helplessness  and  weakness, 
the  wants  and  sufferings  of  our  nature.  lie  appeared,  as  Paul  says 
(Rom.  8  :  3),  "in  the  likeness  of  sinful  flesh,"  iv  ipouiiiaxi  eapxbf 
unaptlaf.  For  the  purpose  of  redeeming  the  human  race,  that  is,  of 
arresting  the  falso  development  which  had  been  commenced,  and  of 
manifesting  the  one  which  alone  was  true  and  genuine,  he  necessarily 
made  his  appearance  precisely  at  that  point  which  this  false  deve- 
lopment had  reached.  He  was  born  of  a  woman  who  was  devout 
and  full  of  child-like  faith,  but  who  was,  nevertheless,  a  sinful  wo- 
man ;  still,  ho  was  as  little  contaminated,  on  account  of  this  circum- 
stance, by  the  universal  sinfulness  of  man,  as  the  generous  graft 
which  is  inserted  in  the  wild  olive-tree  partakes  of  the  evil  qualities 
of  the  latter. 

Ons.  2.  —  Chronologists  are  not  yet  agreed  respecting  the  preciso 
year  in  which  Christ  was  born.  It  is  generally  admitted  that  our 
present  reckoning  [JEra  Dionysiaca)  which  proceeds  from  Dionysius 
Exiguus,  a  monk  of  the  sixth  century,  is  incorrect;  for  Herod  the 
Great,  who  lived,  as  it  is  well  known,  during  a  6hort  period  after  the 
birth  of  Christ,  died  before  the  commencement  of  the  Vulgar  Era. 
Whether  the  birth  of  Christ  occurred  two,  four,  or  seven  years  be- 
fore that  era  commences,  has  not  yet  been  satisfactorily  determined. 

Ons.  3.  —  Tradition  indicates  a  certain  grotto  near  Bethlehem  as 
the  place  in  which  the  Redeemer  was  born.  The  evidences  which 
are  furnished  for  the  truth  of  this  tradition  reach  to  the  middle  of 
the  second  century,  for  Justin  the  Martyr,  and,  at  a  later  period, 
Origcn,  Eusebius,  &c,  bear  witness  to  its  truth.  By  the  directions 
of  the  empress  Helena,  a  splendid  church  was  built  over  this  grotto, 
and  a  convent,  somewhat  resembling  a  fortress,  was  afterwards  con- 
nected with  the  church.  The  Greeks,  Armenians  and  Latins  are  at 
present  the  joint  owners  of  the  church.  A  staircase  on  each  side  of 
tho  great  altar  conducts  to  the  grotto,  which  is  37  feet  in  length,  12 
feet  in  breadth,  and  9  feet  in  height ;  the  sides  are  covered  with 
hangings  of  silk  interwoven  with  resplendent  gold.  Immediately 
below  this  altar  a  niche  is  seen,  which  is  revered  as  the  spot  wherein 


REDEMPTION    AND    SALVATION.  285 

Mary  brought  forth  the  Saviour.  Another  niche  is  seen  at  the  dis- 
tance of  a  few  steps  from  the  former,  cut  out  of  the  rock,  which  is 
considered  to  be  the  manger  wherein  the  babe  lay.  Each  niche  is 
lined  with  plates  of  marble,  and  contains  a  number  of  lamps  of  sil- 
ver and  gold  which  burn  continually  by  day  and  by  night.  The 
remote  age  to  which  this  tradition  may  be  traced,  is  an  argument  in 
favor  of  its  truth.  The  Evangelist  speaks  of  the  manger  as  a  spot 
not  included  in  the  inn,  it  is  true ;  still  it  is  a  common  practice  at 
the  present  day  in  Palestine,  and,  generally,  in  the  East,  to  use 
grottoes  which  occur  among  the  rocks,  as  places  of  shelter  for  cattle. 

§  127.   The  Circumcision  and  Presentation  of  Jesus. 

1.  Luke  2  :  21.  —  On  the  eighth  day  the  child  was  circum- 
cised according  to  the  Law  of  Moses,  and  received  the  name  of 
Jesus  (that  is,  Saviour),  as  the  angel  had  said  to  Mary  (Luke  1  : 
31),  and  also,  in  a  dream,  to  Joseph  (Matt.  1  :  21). 

Obs.  —  As  Christ,  by  being  born  of  a  woman,  entered  into  the  com- 
mon relations  and  circumstances  of  human  life,  and  became  subject 
to  the  common  laws  by  which  it  is  governed,  so,  too,  it  was  necessary 
that  he  should  enter  into  those  relations  and  circumstances,  and  be- 
come subject  to  those  laws  which  were  specially  Jewish  (Gal.  4  :  4), 
like  all  other  Israelites.  It  was  not  an  accidental  or  unimportant 
circumstance  that  Christ  was  of  the  seed  of  Abraham,  but  essentially 
belonged  to  the  plan  of  salvation.  After  preparations  had  been  made 
for  the  promised  salvation  during  a  period  of  2000  years,  the  Re- 
deemer appeared,  in  order  that  ho  might  thenceforth  continue  the 
development  and  at  last  complete  it  —  fulfilling  both  the  law  and  the 
promise. 

2.  Luke  2  :  22,  &c.  —  For  the  same  reason  he  was  presented 
to  the  Lord  in  the  temple  on  the  fortieth  day,  according  to  the 
Jewish  law  of  purifying  (Lev.  12  :  2,  &c),  and  the  sacrifices  which 
were  appointed  for  the  case  of  a  first-born  son,  were  offered. 
And,  behold,  a  man,  named  Simeon,  came  by  the  Spirit  into  the 
temple,  who  was  waiting  for  the  consolation  of  Israel ;  for  it  had 
been  revealed  to  him  that  he  should  not  sec  death,  before  he  had 
seen  the  Lord's  Christ.  He  took  up  the  child  in  his  arms  and 
said  :  "  Lord,  now  lettest  thou  thy  servant  depart  in  peace,  accord- 
ing to  thy  word  :  for  mine  eyes  have  seen  thy  salvation."  And 
to  Mary  he  said  :  "  Behold,  this  child  is  set  for  the  fall  and  rising 


28G  REDEMPTION    AND    SALVATION. 

again  of  many  in  Israel;  and  for  a  sign  which  shall  be  spoken 
against  (yea,  a  sword  shall  pierce  through  thy  own  soul  also); 
that  the  thoughts  of  many  hearts  may  be  revealed."  A  certain 
prophetess  also,  named  Anna,  a  very  aged  widow,  who  was  in  the 
temple,  gave  thanks  unto  the  Lord,  and  spake  of  him  to  all  them 
that  looked  for  redemption  in  Jerusalem. 

Ons. —  Simeon,  Anna,  and  many  others  who  arc  afterwards  men- 
tioned by  the  Evangelists  ($  131,  132),  belong  to  that  holy  seed  of 
genuine  Israelites  still  remaining  at  that  period  ;  they  are  of  the 
"seven  thousand"  ($  92.  2)  of  that  ago  who  had  not  bowed  unto  the 
new  Baal  of  carnal  Messianic  hopes  and  foolish  self-righteousness 
(«  112-  2). 

§  128.  The  Wise  Men  out  of  the  Fast,  and  the  Flight  into  Egypt. 
1.  Matt.  2  : 1-12.  —  As  the  choir  of  the  angels  which  praised 
Clod,  directed  the  shepherds  in  the  way  to  the  babe  in  the  manger, 
so  the  star  which  the  wise  men  (magians)  out  of  the  east  saw  in 
their  own  country,  directed  them  in  the  same  way;  the  shepherds 
were  the  first-fruits  of  the  Jews,  as  the  wise  men  were  the  first- 
fruits  of  the  Gentiles.  The  latter  were  probably  influenced  by 
the  prevailing  feeling  (§  120.  3)  that  the  king  of  the  world  would 
come  forth  from  Judca,  and  they  were  perhaps  acquainted  with 
in  any  of  the  special  predictions  granted  to  the  chosen  people,  for 
Daniel  had  been  the  chief  or  head  of  the  magians.  When  they 
saw  this  remarkable  object  in  the  sky,  they  rightly  inferred,  in 
this  case  at  least,  that  a  remarkable  object,  corresponding  to  it, 
would  soon  be  observed  on  earth.  They  consequently  hasten  to 
Jerusalem,  and  ask:  " Where  is  he  that  is  born  King  of  the 
Jews  ?  for  we  have  seen  his  star  in  the  east,  and  are  come  to 
worship  him."  Then  Herod  was  troubled,  and  all  Jerusalem 
with  him ;  he  ascertained,  on  gathering  all  the  scribes  together, 
that  Bethlehem  was  the  place  in  which  Christ  was  to  be  born. 
The  wise  men  hastened  thither,  worshipped  the  child,  and  pre- 
sented to  him  gold,  frankincense  and  myrrh.  Herod  had 
charged  them  strictly  to  inform  him  when  they  found  the  child, 
"that  I  may  come,"  he  added  with  malice  and  hypocrisy,  "and 
worship  him  also."  But  God  commanded  them  in  a  dream  to 
depart  into  their  own  country  another  way. 


REDEMPTION    AND    SALVATION.  287 

Obs.  —  The  statement  that  the  wise  men  were  three  in  number, 
and  that  they  were  kings,  rests  on  traditions  which  do  not  appear  to 
be  worthy  of  credit.  According  to  Kepler's  conjecture,  which  is 
founded  on  certain  astronomical  calculations,  and  which  has  been 
generally  adopted  by  learned  men  in  recent  times,  the  star  of  the 
wise  men  was  a  remarkable  conjunction  of  the  planets  Jupiter  and 
Saturn  in  the  constellation  of  Pisces,  occurring  in  the  year  747  after 
the  building  of  the  city  of  Rome — Mars  assumed  the  same  position 
the  following  year.  Others,  however,  to  whom  this  view  appears  to 
be  irreconcilable  with  Matt.  2  :  9,  prefer  the  opinion  that  an  entirely 
new  and  peculiar  appearance  in  the  heavens  is  here  meant,  to  which, 
as  they  suppose,  the  sign  of  the  Messiah  in  heaven  at  his  second 
coming  (Matt  24  :  30)  will  correspond.  Although  the  precise  ap- 
pearance of  the  star  cannot  be  described,  it  evidently  arrested  the 
attention  of  astronomers  alone,  for  if  the  inhabitants  of  Jerusalem 
had  noticed  it  themselves,  the  words  of  the  wise  men  would  not  havo 
occasioned  that  consternation  of  which  we  read. 

2.  Matt.  2  :  13-23.— When  Herod  found  that  the  wise  men 
had  not  complied  with  his  injunctions,  he  determined  to  secure 
his  object  by  causing  all  tho  children  in  Bethlehem  that  were  two 
years  old  and  under,  to  be  murdered.  But  Joseph,  who  had  been 
previously  warned  by  an  angel  in  a  dream,  had  already  departed 
into  Egypt  with  the  child  and  his  mother,  having,  doubtless,  de- 
rived important  aid  from  the  costly  gifts  of  the  magians.  In 
consequence  of  another  divine  intimation,  he  subsequently  re- 
turned, after  the  death  of  Herod,  and  established  himself  in 
Nazareth,  where  his  trade,  which  was  that  of  a  carpenter,  secured 
employment  for  him. 

§  129.   The  Early  Years  of  Christ. 

Luke  2  :  40-52.  —  Only  one  incident  belonging  to  the  early 
life  of  Jesus  is  recorded  by  the  sacred  writers.  When  he  was 
twelve  years  old,  he  went  with  Joseph  and  his  mother  to  Jeru- 
salem for  the  purpose  of  keeping  the  feast  there.  The  scribes 
who  sat  in  the  temple  were  astonished  at  his  understanding,  both 
when  he  questioned  and  when  he  answered  them.  To  his  mother 
who  found  him  in  the  temple  on  the  third  day,  after  an  anxious 
search,  he  said  :  "  Wist  ye  not  that  I  must  be  about  my  Father's 


288  REDEMPTION    AND    SALVATION. 

business  ?"  In  these  words  a  distinct  consciousness  of  his  own 
person  and  his  work  begins  to  shine  forth.  For,  a  certain  conscious- 
ness or  sense  of  our  own  human  nature  and  its  purposes  is  gradually 
developed  in  ourselves  as  the  period  of  childhood  recedes,  and 
this  progression  occurred  in  Christ  also,  who  was  made  like  unto 
us  in  all  things.  A  similar  development  occurred  (not  of  Christ's 
divine  nature  itself,  which  is  incapable  of  it,  but)  of  his  personal 
consciousness  of  his  divine  nature  and  his  Messianic  vocation, 
corresponding  in  its  progress  with  the  former.  The  early  years 
of  Christ,  in  general,  were  unquestionably  passed  in  unpretending 
obedience,  in  a  diligent  search  after  knowledge,  and  in  the  study 
of  the  Scriptures;  the  evangelist  testifies  that  he  "increased  in 
wisdom  and  stature  [or  age],  and  in  favor  with  God  and  man." 

Ons. — Joseph  and  Mary,  the  last  members  of  the  royal  family,  the 
genuine  descendants  of  David,  not  only  after  the  flesh,  but  also  after 
the  spirit,  are  the  attendants  of  the  holy  child  and  conduct  his  educa- 
tion. The  education  of  an  individual  is  his  moral  generation,  and 
generation  is  a  communication  of  being.  All  that  was  holy  and  di- 
vine in  the  mind  and  character  of  these  two  chosen  persons,  pro- 
moted the  development  of  the  child's  soul,  which  contained  in  itself 
all  the  germs  of  perfect  holiness.  But  nothing  that  was  unclean  and 
sinful  in  them  as  mere  human  beings,  could  influence  his  holy  soul, 
both  because  the  latter  presented  no  point  of  union  or  contact,  and 
because  his  whole  human  development  was  alike  sustained  by  the 
fulness  of  the  indwelling  Godhead,  and  guarded  and  superintended 
by  the  Holy  Ghost  (Luke  1 :  35).  Both  Joseph  and  Mary  possessed 
the  genuine  theocratic  and  devout  spirit  which  existed  only  during 
the  most  flourishing  periods  of  the  Old  Testament  history  ;  but  that 
spirit  presented  in  these  two  persons  entirely  distinct  features,  which, 
in  their  combination,  formed  a  harmonious  whole.  Joseph  was  a 
strict  observer  of  the  Law,  possessed  decision  and  energy  of  charac- 
ter (Matt.  1  :  19,  24;  2  :  21-23),  sustained  the  burden  of  earthly 
labor  (Matt.  13  :  55),  and  exhibited  in  his  whole  bearing  that  serious- 
ness which  the  experience  of  life  produces.  These  characteristics 
gave  a  peculiar  direction  to  the  mode  of  educating  his  holy  pupil ; 
they  tended  to  develop  in  the  latter  an  intelligent  inclination  to  the 
righteousness  of  the  Old  Testament,  which  he  had  really  come  to 
fulfil  entirely  (Matt.  3  :  15 ;  Gal.  4  :  4,  5);  and  they  trained  him  to 
endure  privations,  to  minister  to  others,  and  to  suffer,  which  con- 
stituted his  great  work  on  earth  (Matt,  8  :  20 ;  20  :  28).     Mary,  on 


REDEMPTION    AND    SALVATION.  289 

the  other  hand,  is  characterized  by  a  child-like  humility  (Luke  1  : 
38 ;  John  2:  3,  4),  by  a  sincere  faith  which  controlled  all  the  feelings 
of  her  heart,  by  habits  of  deep  and  holy  meditation  (Luke  2: 19,  51), 
by  tenderness  and  devotion  (Luke  2  :  39) ;  she  is  sincerely  humble, 
it  is  true,  but  she  is  also  conscious  of  her  exalted  and  peculiar  voca- 
tion, and  on  account  of  it,  rejoices  in  her  God  (Luke  1 :  46,  &c).  Sho 
is  fitted  by  these  characteristics  to  supply  an  element  in  conducting 
the  education  of  her  divinely-begotten  child,  which  does  not  counter- 
act but  rather  complete  or  perfect  the  influence  exercised  by  Joseph's 
character.  —  It  is  also  to  be  observed  that  their  holy  pupil  re-acted 
on  them  and  exercised  a  purifyiug  and  sanctifying  influence  which 
prepared  them  to  enter  into  the  kingdom  of  Him  who  was  both 
David's  Son  and  Lord  (Matt.  22  :  41-45),  and,  therefore,  also  their 
own,  of  which  various  instances  occur  in  the  Qospel  history  (Luke 
2  :  49-51 ;  John  2  :  4,  5  ;  Matt.  12  :  4G-50).  For  the  principle  which 
is  illustrated  in  ordinary  cases,  namely,  that  those  who  educato 
others  are,  at  the  same  time,  receiving  an  education  themselves,  was 
never  so  perfectly  observed  as  in  the  present  instance,  to  which  no 
parallel  can  be  produced. 

§  130.    The  Baptism  and  the  Temptation  of  Jesus. 

1.  Matt.  3  :  13-17. — While  John,  who  had  come  into  all  the 
country  about  Jordan  (Luke  3  :  3),  was  baptizing,  Jesus,  who 
was  then  about  thirty  years  of  ago  (Luke  3  :  23),  also  came  to  him 
to  be  baptized.  But  John  forbade  him,  saying:  "I  have  need 
to  be  baptized  of  thee,  and  comest  thou  to  me  V*  But  Jesus  said 
to  him  :  "  Suffer  it  to  be  so  now  :  for  thus  it  becometh  us  to  fulfil 
all  righteousness."  Then  John  baptized  him,  and  lo,  the  heavens 
were  opened  unto  him,  the  Spirit  of  God,  descending  like  a  dove, 
lighted  upon  him,  and  a  voice  from  heaven  said :  "  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased." 

Obs.  —  Christ,  considered  in  himself  alone,  was  free  from  guilt,  for 
he  was  without  sin,  and  needed  no  repentance ;  in  so  far,  the  refusal 
of  John  to  baptize  him,  proceeded  from  a  correct  view.  Still,  the 
view  of  John  was,  in  so  far  false,  as  he  regarded  Jesus  merely  as  a 
single  individual  who  stood  before  him  unconnected  with  others  and 
alone.  Jesus  entered,  by  being  born  of  a  woman,  into  a  fellowship 
of  life  with  the  human  race,  burdened  as  it  was,  with  guilt.  lie  had 
become  a  member  of  the  entire  organism,  and,  as  a  member,  he  also 
bore  the  burden  of  the  organism  with  which  ho  was  now  connected. 
25 


290  REDEMPTION     AND     SALVATION. 

But  he  was  appointed  to  be  more  than  a  mere  member ;  the  member 
was  designed  to  become  the  Head  (?  121.  1).  Now,  if  he  was  made 
the  Head,  it  was  first  needful  that  he  should  take  on  himself  the  en- 
tire burden  of  the  whole  organism,  and,  both  contending  and  suffer- 
ing, overcome  and  entirely  remove  it.  "  It  became  him  to  fulfil  all 
righteousness. " — The  blotting  out  of  sins  comprehends  two  points: 
repentance,  and  punishment,  or,  sorrow  for  sin  (as  a  sentiment  or  feel- 
ing), and  the  atonement  (ransoming)  by  suffering  the  punishment 
(as  an  act)  —  that  is,  a  sentiment  and  an  act,  willingness  and  the 
execution.  At  his  baptism,  Christ  set  forth  the  sorrow  which  should 
follow  sin  ;  on  the  cross,  he  endured  its  punishment,  suffering  in  the 
cause  of  tho  human  race,  which  he  had  made  his  own  personal  cause. 
His  baptism  and  his  death  arc  the  beginning  and  the  conclusion  of 
his  atoning  work.  By  submitting  to  tho  baptism  of  water  unto  re- 
pentance, he  expressed  his  willingness  to  regard  the  burden  of  the 
human  race  as  his  own,  to  bear  it  and  to  atone  for  it ;  when  he  sub- 
mitted to  the  baptism  of  blood  unto  punishment,  that  is,  to  death, 
his  willingness  appeared  as  the  actual  execution,  or  as  the  act  that 
completed  the  work  which  he  assumed.  The  baptism  unto  repentance 
was  his  consecration  to  that  death  by  which  he  made  atonement. — 
His  baptism,  accordingly,  constituted  the  act,  proceeding,  at  a  ripe 
age,  from  clear  views  of  his  work,  aud  from  his  own  unbiassed  deci- 
sion, by  which  he  assumed  his  Messianic  office  as  far  as  Ids  human 
nature  was  concerned ;  and  these  circumstances  explain  the  fact  that 
it  was  precisely  at  his  baptism  that  he  received  the  Messianic  conse- 
cration, and  tho  anointing  with  the  Holy  Ghost,  by  which  he  was 
sealed  from  heaven  as  the  Lord's  Christ  (that  is,  the  Anointed  One). 

2.  Matt.  4  :  1-11  (Luke  4  :  1-13).  — Previous  to  the  public 
appearance  of  Jesus  as  the  Messiah,  he  was  led  by  the  Spirit  into 
the  wilderness  to  be  tempted  of  the  devil.  After  fasting  forty 
days,  he  hungered.  The  tempter  availed  himself  of  this  circum- 
stance for  the  purpose  of  communicating  with  him,  and  offered 
three  temptations :  "  Command  that  these  stones  be  made  bread 
—  If  thou  be  the  Son  of  God,  cast  thyself  down  —  All  these 
things  will  I  give  thee,  if  thou  wilt  fall  down  and  worship  me." 
But  the  Redeemer  repels  him  by  means  of  the  sword  of  the  Spirit, 
which  is  the  word  of  God  (Eph.  6  :  17).  "  Man  shall  not  live  by 
bread  alone  —  thou  shalt  not  tempt  the  Lord  thy  God — Get  thee 
hence,  Satan  :  for  it  is  written,  Thou  shalt  worship  the  Lord  thy 
God,  and  him  only  shalt  thou  serve."  Then  the  devil  leavcth 
him,  and  behold,  angels  came  and  ministered  unto  him. 


REDEMPTION    AND    SALVATION.  291 

Obs. — This  temptation  of  the  second  Adam  corresponds  to  the 
one  which  was  offered  to  the  first  Adam.  The  temptation  of  the 
latter  by  the  devil  was  necessary  and  indispensable  (|  11).  As  the 
first  Adam  did  not  successfully  resist  the  temptation  of  Satan,  the 
second  Adam  wa3  necessarily  subjected  to  it  anew.  The  three  forms 
of  his  temptation  were  governed  by  one  design  —  to  induce  him  to 
adopt  the  carnal  Mossianic  expectations  of  the  Jews;  these  converted 
the  kingdom  of  God  into  a  kingdom  of  this  world,  and  desired  tem- 
poral enjoyment,  power  and  glory,  without  the  endurance  of  priva- 
tions, without  ministering  to  others,  and  without  sufferings.  The 
temptation  of  the  Redeemer  was  rendered  possible  by  the  fact  that 
he  had  really  and  truly  a  human  nature  like  our  own.  His  hu- 
manity, as^such,  was  tempted,  and,  in  so  far,  tho  possibility  of  a  fall 
existed,  but,  on  the  other  hand,  on  account  of  tho  personal  union  of 
his  humanity  with  his  divinity,  it  was  necessary  and  certain  that  he 
would  gain  the  victory. 

§  131.    The  Disciples  of  Jesus. 

1.  Matt.  10  :  2-4  (Luke  6  :  13-16)  —  The  twelve  disciples 
of  Jesus  were :  1.  Simon  Peter,  the  son  of  Jonas  the  fisherman, 
of  Bcthsaida;  2.  Andrew,  his  brother;  3.  John,  the  son  of  Zebe- 
dce  the  fisherman,  and  of  Salome,  of  Galilee;  4.  James  (the  elder) 
his  brother;  5.  Philip;  6.  Bartholomew;  7.  Thomas,  also  called 
Didymus  (the  twin,  John  11  :  16);  8.  Matthew,  or  Levi; 
9.  James  (the  less,  Mark  15  :  40),  the  son  of  Alpheus  (or  Cleo- 
pas),  and  of  Mary,  who  was  probably  a  sister  of  the  mother  of 
Jesus  (John  19  :  25 ;  Matt.  27  :  56) ;  10.  Judas,  tho  son  or 
brother  of  James,  perhaps  tho  brother  of  the  last-named  disciple 
(see  the  epistle  of  Jude,  verse  1) ;  his  surname  was  Thaddeus  or 
Lebbeus;  11.  Simon  Zelotes,  or  the  Canaanite;  and,  12.  Judas 
Iscariot  (that  is,  of  Carioth,  or  Kerioth,  Joshua  15  :  25). 

2.  John  and  Andrew,  who  had  previously  been  disciples  of 
John  the  Baptist,  were  the  first  who  attached  themselves  to  tho 
Redeemer.  Andrew  informed  his  brother  Simon  that  he  had 
"  found  the  Messiah"  (John  1  :  41),  and  brought  him  to  Jesus. 
Philip,  who  had  been  called  by  the  Lord  himself,  said  to  Na- 
thanael  (who  is  probably  the  Bartholomew  already  mentioned) : 
*'  We  have  found  him  of  whom  Moses  in  the  law,  and  the  pro- 


292  REDEMPTION    AND    SALVATION. 

phets  did  write,  Jesus  of  Nazareth,  the  son  of  Joseph."  Na- 
thanael,  who  was  well  acquainted  with  the  Scriptures,  objected, 
and  said :  "  Can  there  any  good  thing  come  out  of  Nazareth  Y* 
Philip  was  fully  persuaded  in  his  own  mind  and  merely  answered : 
"Come  and  sec."  The  Lord  testified  of  Nathanael :  "Behold 
an  Israelite  indeed,  in  whom  is  no  guile !"  When  he  referred 
to  the  occurrence  under  the  fig-tree,  Nathanael  exclaimed : 
"Rabbi,  thou  art  the  Son  of  God,  thou  art  the  King  of  Israel." 
Then  the  Lord  promised  that  he  should  see  greater  things  than 
these  (John  1  :  35-51).  —  John  and  James,  Andrew  and  Peter, 
were  fishermen,  residing  in  the  vicinity  of  the  Sea  of  Galilee. 
"When  Christ  afterwards  called  them  specially,  under  circum- 
stances which  were  symbolically  significant,  he  promised  that  he 
would  make  them  "  fishers  of  men"  (Matt.  4  :  19).  Matthew 
received  his  call  while  he  was  sitting  at  the  receipt  of  custom 
(Matt.  9  :  9). 

3.  The  seventy  disciples  (Luke  ch.  10)  formed  the  widest  circle 
of  the  attendants  of  Christ ;  the  Twelve  approached  more  closely 
to  him;  of  these,  John,  Peter  and  James  enjoyed  the  most  intimate 
communion  with  him.  Both  numbers  (twelve  and  seventy)  were 
significant;  the  former  referred  to  the  twelve  tribes  of  Israel 
(Matt.  19  :  28),  the  latter,  to  the  seventy  nations  of  the  earth, 
or  to  the  seventy  elders  to  whom  the  Lord  gave  of  the  spirit  which 
was  upon  Moses.  (Num.  ch.  11.)  The  Twelve  forsook  all  and 
followed  Jesus ;  the  Seventy  did  not  withdraw  permanently  from 
their  usual  employments.  The  former  received  a  preliminary 
commission  from  Christ  to  preach  to  Israel,  and  to  heal  the  sick 
(Luke  9) ;  the  latter  were  sent  forth,  two  and  two,  on  another 
occasion,  with  a  similar  commission.  "  The  harvest,"  said  the 
Lord  to  them,  "  truly  is  great,  but  the  laborers  are  few :  pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  would  send  forth 
laborers  into  his  harvest."  (Luke  10  :  2.) 

Obs. — Simon,  who  is  distinguished  above  all  others,  by  the  earnest- 
ness, decision  and  alacrity  with  which  he  dedicated  himself  to  the 
person  and  the  cause  of  the  Redeemer,  received  the  honorable  appel- 
lation of  Peter  or  Cephas,  that  is,  the  rock.  When  the  Lord  asked 
his  disciples  (|  145. 1) :  "  Whom  say  ye  that  I  am  Y*   Peter  answered 


REDEMPTION    AND    SALVATION.  293 

promptly  and  decidedly:  "  Thou  art  the  Christ,  the  Son  of  the  living 
God."  Jesus  then  said :  "  Blessed  art  thou,  Simon  Bar-jona :  for 
flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Father  which 
is  in  heaven.  And  I  say  also  unto  thee,  that  thou  art  Peter  (nifpo?, 
the  man  who  is  as  a  rock),  and  upon  this  rock  (irtl  tavt<y  trj  rtitpq., 
namely,  Peter's  confession  which,  like  a  rock,  cannot  be  shaken)  I 
will  build  my  church :  and  the  gates  of  hell  shall  not  prevail  against 
it.  And  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven  : 
and  whatsoever  thou  shalt  bind  on  earth,  shall  be  bound  in  heaven : 
and  whatsoever  thou  shalt  loose  on  earth,  shall  be  loosed  in  heaven." 
16  :  13-19.)  The  same  authority  is  afterwards  given  to  all 
the  disciples.  (Mat.  18  :  18.)  —  John's  devotion  to  his  divine  master 
is  characterized  by  the  utmost  tenderness  and  by  depth  of  love :  he 
was  the  disciple  "  whom  Jesus  loved."  (John  13  :  23 ;  19  :  26.) 
That  the  gentleness  of  his  disposition  was  very  different  from  weak- 
ness, is  demonstrated  by  the  passionate  warmth  of  zeal  which  urged 
him  and  his  brother  James  to  propose  that  fire  from  heaven  should 
consume  the  people  of  a  Samaritan  village  who  refused  to  receive 
Christ ;  the  Lord  answered :  "  Ye  know  not  what  manner  of  spirit 
ye  are  of."  (Luke  9  :  51-55 ;  see  \  94.  2,  Obs.  2.)  It  is,  further, 
demonstrated  by  the  honorable  appellation  of  Boanerges,  that  is,  Tlie 
sons  of  thunder  (Mark  3  :  17),  which  Christ  applied  to  the  two  bro- 
thers, and  also  by  the  uncompromising  firmness  and  severity  with 
which  ho  rebukes  in  his  Epistles,  and  in  The  Eevelation,  all  that  is 
sinful. — The  reason  for  which  a  certain  prominence  is  given  to  Peter, 
John  and  James  is,  probably,  to  be  traced  chiefly  to  the  circumstance 
that  they  were  the  representatives  of  three  essential  tendencies  in 
the  kingdom  of  God. 

§  132.   Continuation. 

1.  The  following  are  specially  named  among  the  women  who 
believed,  and  who  attached  themselves  to  the  cause  of  the  Lord 
as  disciples: — 1.  Mary,  the  mother  of  James  the  less,  and  the 
sister  of  the  mother  of  Jesus.  (John  19  :  25.)  2.  Mary  of  Mag- 
dala,  out  of  whom  Jesus  had  cast  seven  devils.  (Mark  16  :  9.) 
She  is,  according  to  tradition,  the  woman  who  was  a  sinner,  men- 
tioned in  Luke  7  :  36-50,  who  anointed  Jesus  in  the  Pharisee's 
house,  and  concerning  whom  he  said :  *'  Her  sins,  which  are 
many,  are  forgiven  :  for  she  loved  much."  3.  Mary  of  Bethany, 
25* 


294  REDEMPTION    AND    SALVATION. 

who  sat  at  Jesus'  feet,  and  learned  concerning  the  one  thing 
which  is  needful.  (Luke  10  :  38-42.)  4".  Martha,  her  busy 
sister,  whose  brother  Lazarus  was  restored  to  life  by  Christ. 
(John  eh.  11.)  5.  Salome,  probably  the  mother  of  John  and 
James  (compare  Mark  15  :  40  and  16  :  1  with  Matt.  27  :  50). 
0.  Joanna,  the  wife  of  Chuza,  Herod's  steward,  with,  7,  Susanna, 
and  many  others,  which  ministered  unto  him  of  their  substance. 
(Luke  8  :  3.) 

Obs. — Even  after  the  old  covenant  was  established,  the  female  6ex 
was  not  yet  able  to  obtain  an  independent  position  in  the  congrega- 
tion of  God  which  was  recognized  as  its  own,  neither  could  it  acquire 
a  rank  that  enabled  it  to  exercise  a  distinct  influence  on  the  deve- 
lopment of  the  kingdom  of  God.  For  the  first  act  of  woman  which 
affected  that  development  (?  11.  2)  perverted  its  whole  course,  and 
removed  her  from  her  original  position  which  had  secured  for  her  all 
the  rights  which  Man  exercised.  But  in  the  new  development  which 
commenced  with  the  second  Adam,  the  leading  principle  by  which 
the  relation  between  the  two  sexes  in  the  kingdom  of  God  is  decided, 
is  thus  expressed  :  "  There  is  neither  male  nor  female :  for  ye  are  all 
one  in  Christ  Jesus."  (Gal.  3  :  28.)  When,  in  the  fulness  of  the 
time,  the  infinitely  exalted  and  blessed  vocation  was  granted  to 
woman  of  being  the  medium  of  the  incarnation  of  God,  a  change 
occurred  which  affected  her  whole  relation  to  the  Church,  and,  con- 
sequently, to  life  in  general  also  ;  thenceforth,  the  female  sex  com- 
menced to  dedicate  to  the  extension  of  the  kingdom  of  God  with 
entire  freedom  of  action  all  those  gifts  and  powers  with  which,  as  a 
sex,  it  is.  specially  endowed.  A  woman  brought  forth  the  Saviour 
of  the  world  and  nursed  him  at  the  breast,  and  those  who  afterwards 
served  him  with  tender  and  devoted  love  during  his  ministry  on 
earth,  and  gave  him  of  their  substance,  were  Women.  When  Mai 
weakly  and  timidly  fled  (Matt.  20  :  50),  Women,  wonderfully  strong 
in  their  faith  and  love,  retained  their  firmness :  they  stand  by  the 
cross  (John  19  :  25)  till  the  cruel  and  ignominous  death  to  which 
malefactors  are  doomed,  overtakes  the  Saviour.  And  as  women 
served  him  while  he  lived  on  earth,  so  too,  after  his  ascension,  women 
and  virgins,  mindful  of  his  words  (Mark  0  :  37  :  Matt.  25  :  40),  have 
pre-eminently  served  him,  clothed  him,  given  him  meat  and  visited  him, 
when  they  showed  compassion  to  the  poor  and  the  sick,  the  young 
and  the  feeble.  Weak  women  and  tender  virgins  have  endured  inde- 
scribable tortures,  and  willingly  died  as  martyrs,  confessing  Christ 


REDEMPTION    AND    SALVATION.  295 

with  their  last  breath.  Men  are  induced  by  their  wives  to  receive 
the  Gospel  (1  Cor.  7  :  14,  16 ;  1  Pet.  3  :  1,  2) ;  captive  virgins  carry 
the  seed  of  the  Word  to  the  families  of  fierce  and  ignorant  warriors ; 
virgins  belonging  to  royal  families  have  brought  to  the  houses  of 
those  to  whom  they  were  betrothed  the  Gospel  as  their  most  costly 
bridal  ornament,  and  through  their  agency  pagan  rulers  and  their 
subjects  have  been  converted;  blessed  results  have  followed  the 
labors  of  the  wives  of  Christian  missionaries  with  whom  they  have 
faithfully  co-operatod  in  the  Lord. 

2.  Nicodemus  and  Joseph  of  Arimathea,  both  members  of  the 
great  council,  are  also  mentioned  as  having  secretly  become  disci- 
ples of  Jesus.  The  former,  through  fear  of  the  Jews,  ventured 
only  by  night  to  come  to  Jesus,  for  the  purpose  of  receiving  in- 
struction respecting  the  necessity  of  being  born  again  of  water 
and  of  the  Spirit  (John  ch.  3).  On  one  occasion  he  expressed, 
at  a  meeting  of  the  great  council,  his  disapprobation  of  the  con- 
duct of  those  who  unjustly  accused  Jesus  (John  7  :  50,  51);  but 
it  was  only  after  the  death  of  the  Lord  that  he  openly  declared 
himself  to  be  a  disciple,  when  he  united  with  Joseph  of  Arima- 
thea in  laying  the  body  of  the  crucified  Jesus  in  the  sepulchre 
(John  19  :  38-12). 

3.  In  addition  to  those  disciples  whose  names  are  given,  others 
were  directed  by  the  Lord  to  follow  him,  or  voluntarily  offered 
themselves,  but  were  not,  perhaps,  prepared  to  practise  the  self- 
denial  which  he  enjoined.  One  of  these  was  deterred  when 
Jesus  said  to  him  :  "  Foxes  have  holes,  and  birds  of  the  air  have 
nests;  but  the  Son  of  man  hath  not  where  to  lay  his  head." 
Another,  who  desired  first  to  go  and  bury  his  father,  received  the 
answer;  "  Let  the  dead  bury  their  dead :  but  go  thou  and  preach 
the  kingdom  of  God."  To  a  third,  who  proposed  first  to  bid  fare- 
well to  those  who  were  at  his  house,  Christ  replied :  "  No  man 
having  put  his  hand  to  the  plough,  and  looking  back,  is  fit  for 
the  kingdom  of  God"  (Luke  9  :  57-62).  To  the  rich  young  man 
who  asked  the  question :  "  What  lack  I  yet  ?"  the  Lord  said : 
"  If  thou  wilt  be  perfect,  go  and  sell  that  thou  hast,  and  give  to 
the  poor  .  .  .  and  come  and  follow  me."  But  the  young  man 
went  away  from  him  sorrowful;  for  he  had  great  possessions 
(Matt.  19  :  16-22). 


296  REDEMPTION    AND    SALVATION. 


§  133.    The  Labors  of  Clirist  as  a  Prophet. 

"A)id  there  was  delivered  unto  him  the  book  of  the  prophet  Esaias. 
And  when  he  had  opened  the  book,  he  found  the  place  where  it  was 
written  (Isaiah  Gl  :  1,  2) :  The  Spirit  of  the  Lord  is  upon  me,  because 
he  /iaf/i  anointed  mr  to  preach  the  gospel  to  the  poor :  he  hath  sent  me 
to  heal  the  broken-hearted,  to  preach  deliverance  to  the  captives,  and  re- 
covering of  sight  to  tfic  blind,  to  set  at  liberty  them  that  are  bruised,  to 

preach  the  acceptable  year  of  the  Lord hid  he  began  t<>  say  unto 

them,  This  day  is  this  scripture  fid  filed  in  your  cars"  (Luke  4 :  17-21 ). 

1.  The  work  of  Christ  as  a  prophet  consisted  in  unfolding  and 
proclaiming  all  the  counsel  and  the  gracious  will  of  God  respect- 
ing our  salvation,  inasmuch  as  the  Law  and  the  prophets  of  the 
Old  Testament  had  merely  opened  the  way  for  such  instructions, 
and  could  teach  in  an  imperfect  manner  only.  "  Think  not,"  he 
said,  "that  I  am  come  to  destroy  the  law,  or  the  prophets :  I  am 
not  come  to  destroy,  but  to  fulfil.  For  verily  I  say  unto  you,  Till 
heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  no  wise  pass 
from  the  law,  till  all  be  fulfilled"  (Matt.  5  :  17,  18).  These  words 
apply  both  to  the  Law  and  to  the  Prophets,  and  as  well  to  the 
moral  as  to  the  ceremonial  law,  all  of  which  constituted  an  organic 
and  indivisible  whole.  The  moral  law  was  of  vital  importance, 
however,  and  was  given  for  its  own  sake,  while  the  ceremonial  law 
and  the  promises  were  not  given  for  their  own  sakes,  but  for  the 
sake  of  Him  to  whom  they  specially  referred.  In  this  distinc- 
tion between  the  moral  law  on  the  one  hand,  and  the  ceremonial 
law  and  the  promises  on  the  other,  the  cause  is  found  of  the 
difference  in  the  results  when  they  are  respectively  fulfilled. 
When  the  moral  law  was  fulfilled,  its  eternal  inviolability  was 
established,  while  the  latter  ceased  to  be  obligatory  when  they 
were  fulfilled. 

Obs.  —  Christ's  fulfilment  of  the  Law  and  the  Prophets  consisted 
both  in  words  and  in  deeds,  and  it  is  precisely  this  essential  union 
of  doctrine  and  action  that  constitutes  the  difference  between  his 
labors  as  a  prophet,  and  those  of  Moses  and  the  prophets.  The  moral 
law  which  the  Pharisees  had  perverted  and  divested  of  its  essential 
contents,  w;is  fulfilled  by  him  in  his  doctrine,  inasmuch  as  he  un- 
folded it  in  its  whole  fulues3  and  depth,  and  traced  and  exhibited  its 


REDEMPTION    AND    SALVATION.  297 

reference  to  the  inward  sentiments  of  men.  It  was,  at  the  same  time, 
fulfilled  by  him  in  his  life,  inasmuch  as  he  complied  with  all  its  de- 
mands in  the  most  perfect  manner,  both  as  an  archetype  (Rom.  5  : 
18,  19  ;  Gal.  4  :  4,  5),  and  as  an  example  (1  Pet.  2:  21)  of  the  human 
race.  lie  fulfilled  the  ceremonial  law  and  the  prophetic  promises 
allied  to  it,  in  his  word  and  doctrine,  inasmuch  as  he  opened  and 
fully  set  forth  the  deep  and  comprehensive  meaning  of  these,  either 
personally  (as  Luko  24  :  27,  &c.),  or  otherwise  (John  16  :  7-15) ;  he 
fulfilled  both  also  in  his  life  and  actions,  inasmuch  as  he  actually 
and  really  exhibited  in  his  own  person  all  that  was  prefigured  in  the 
former  and  foretold  in  the  latter.  The  ceremonial  law  was  a  shadow 
and  type;  Christianity  brought  the  very  imago  of  good  things  (Heb. 
10  :  1) ;  hence,  the  typo  necessarily  lost  its  significance  and  validity. 
It  is  abolished  by  being  fulfilled.  Thus  the  blossom  passes  away, 
and  the  fruit  assumes  its  place  ;  but  the  latter  is  not  at  variance  with 
the  former  —  the  fruit  is  rather  the  natural  fulfilment  and  comple- 
tion of  the  blossom. 

2.  "I  am  ...  .  the  truth,"  said  Christ  (John  14  :  6);  the 
apostle  adds :  "  In  him  are  hid  all  the  treasures  of  wisdom  and 
knowledge* '  (Col.  2  :  3).  He  is  the  eternal,  uncreated  sun  of 
truth ;  all  the  rays  of  truth  in  the  Old  and  in  the  New  Testa- 
ment, and  indeed  among  pagans  as  well  as  among  Christians, 
have  proceeded  from  him ;  he  is  evermore  the  eternal  source  of 
light  and  of  all  truth.  With  respect  to  his  labors  as  a  teacher 
during  his  ministry  on  earth,  it  is  accordant  with  truth  to  hold 
that  the  instructions  which  he  personally  delivered  did  not  con- 
tain a  complete  description  of  the  whole  counsel  of  salvation,  and 
that  they  were  not  so  full  as  to  impart  all  the  religious  knowledge 
which  is  necessary.  The  cause  of  this  incompleteness  is  by  no 
means  to  be  traced  to  any  want  of  knowledge  in  Christ  himself, 
but  exclusively  to  the  low  degree  of  intelligence  of  his  hearers. 
He  accordingly  said  to  his  disciples  :  "  I  have  yet  many  things  to 
say  unto  you,  but  ye  cannot  bear  them  now"  (John  16  :  12). 
Nevertheless,  he  did  not  purpose  that  these  instructions  should 
be  permanently  withheld  either  from  them  or  from  us,  for  he  im- 
mediately added :  "  Ilowbeit,  when  he,  the  Spirit  of  truth,  is 
come,  he  will  guide  you  into  all  truth."  All  that  this  Spirit  of 
Christ  accordingly  taught  the  apostles  afterwards,  they  proclaimed 
with  the  strictest  fidelity  and  accuracy  to  their  cofcemporaries  and 


298  REDEMPTION    AND    SALVATION. 

to  all  succeeding  generations  both  orally  and  in  writing. —  But  at 
that  time  they  could  not  bear  all  things,  and,  least  of  all,  that 
which  was  of  the  highest  importance,  because  they  were  not  yet 
illuminated  by  the  Spirit;  for  the  Spirit  was  not  poured  out  be- 
fore the  work  of  redemption  was  accomplished  (John  1G  :  7 ;  7  : 
39).  After  the  Spirit  of  Christ  had,  however,  guided  the  apos- 
tles into  all  truth  (10  :  13),  and  brought  all  things  to  their  re- 
membrance, whatsoever  Christ  had  said  to  them  (14  :  2G),  without 
being  understood  by  them,  then  their  words,  precisely  like  the 
Saviour's  own  words,  conveyed  his  doctrine,  "  for,"  said  he,  "  he 
(the  Spirit)  shall  glorify  me  :  for  he  shall  receive  of  mine,  and 
shall  shew  it  unto  you"  (1G  :  14),  and  "  he  that  hcareth  you, 
hcareth  me"  (Luke  10  :  1G). 

Obs.  —  While  this  incompleteness  of  the  instructions  delivered  by 
Christ  personally  was  occasioned  by  the  inferior  capacity  of  the  dis- 
ciples, it  was  also  justified  by  the  peculiar  nature  of  the  work  which 
ho  came  to  perform.  That  work  by  no  means  consisted  exclusively, 
nor  o\cn  chiefly,  in  teaching,  for  the  instructions  which  he  designed 
to  impart  to  men  were  capable  of  being  communicated  by  him 
through  the  agency  of  others,  and  for  this  purpose  ho  accordingly 
.•ent  forth  the  apostles  into  all  the  world.  That  peculiar  work  which 
In*  came  into  the  world  to  perform,  and  which  he  aloiw,  as  (iod-man, 
could  accomplish,  was  the  atonement  which  he  made  for  the  world, 
and  the  renovation  of  the  world,  through  his  obedience,  and  through 
his  sufferings,  death  and  resurrection. 

§  134.    The  Laic  preached  hy  Christ. 

Matt.  ch.  5-7. — Among  the  discourses  of  Christ  which  appear 
in  a  connected  form,  the  Sermon  on  the  Mount  is  the  most  ex- 
tensive and  important.  He  delivered  it  in  the  presence  of  the 
people  soon  after  he  commenced  his  ministry,  on  a  mountain,  the 
name  of  which  is  not  known.  The  opposition  of  Christian  prin- 
ciples to  the  carnal  views  of  the  Jews  respecting  the  kingdom  of 
Cod,  appears  in  every  portion  of  the  discourse.  The  Redeemer 
sketches  in  a  lofty  style  the  character  of  the  children  of  the 
kingdom  (5  :  3-12),  the  prominent  feature  of  which  is  poverty 
in  spirit  (the  beatitudes).  lie  gives  his  disciples  the  commission 
to  be  the  salt  of  the  earth,  and  the  light  of  the  world.  (5  :  13-16.) 


REDEMPTION    AND    SALVATION.  299 

After  this  introduction,  he  proceeds  to  show  that  it  is  his  work  to 
fulfil  the  law  and  the  prophets.  (5  :  17-19 ;  §  133.  1.)  The 
Pharisaic  mode  of  interpreting  the  law  by  referring  it  merely  to 
the  external  act,  is  next  contrasted  with  his  own  mode  of  inter- 
pretation which  directs  the  view  to  the  state  of  man's  heart 
(killing,  5  :  21-26 ;  adultery  and  divorce,  5  :  27-32 ;  swearing, 
5  :  33-37 ;  retaliation,  5  :  38-42 ;  love  to  enemies,  5  :  42-48). 
lie  expresses  his  judgment  of  the  Pharisaic  righteousness  which 
is  derived  from  outward  works  (alms,  6  :  1—4;  prayer,  6  :  5-15; 
fasting,  6  :  16-18).  He  warns  against  the  accumulation  of 
earthly  treasures  (6  :  19-21),  against  the  cares  and  anxieties  of 
Gentiles  or  pagans  (6  :  24-34),  and  against  uncharitable  judg- 
ments. (7  :  1-5.)  He  invites  his  hearers  to  enter  into  heaven 
through  the  strait  gate  on  the  narrow  road  (7  :  13,  14),  and 
warns  against  false  doctrine  and  a  faith  which  is  without  fruit 
(7  :  15-23).  He  concludes  by  comparing  hearers  of  his  word 
who  are  not  also  doers,  to  a  house  built  upon  the  sand,  and  those 
who  hear  and  do  his  sayings,  to  a  house  built  upon  a  rock. 
(7  :  24-27.) 

Obs.  —  The  chief  difficulties  which  occur  in  the  explanation  of 
this  sermon  are  those  which  are  occasioned  by  the  declarations  re- 
ferring to  oaths  (5  :  33,  &c),  and  to  the  law  of  retaliation  (5  :  38, 
&c),  "an  eye  for  an  eye,  &c."  The  Redeemer  seems  to  prohibit 
absolutely  the  swearing  of  an  oath,  and  nevertheless  responds  to  one 
uttered  by  the  high-priest  (Matt.  26  :  63,  64) ;  thus  too,  he  seems  to 
abolish  the  law  of  retaliation,  and  nevertheless,  he  did  not,  at  a  later 
period,  turn  the  other  cheek  to  the  officer  who  struck  him,  but  said : 
44  Why  smitest  thou  me  ?"  (John  18  :  22,  23.)  The  magistrate,  who 
can  read  no  man's  heart,  is  compelled,  if  he  desires  to  ascertain  the 
truth  in  the  surest  manner,  to  require  an  oath,  which  even  the  unbe- 
liever fears  to  violate,  and  which  the  Christian  is  not  at  liberty  to 
decline.  Ir  the  eyes  of  the  latter,  his  mere  "  yea,  yea"  ought  to  bo 
invested  with  the  sanctity  of  an  oath,  and  when  that  word  is  found 
to  be  sufficient,  he  is  not  permitted  to  have  recourse  to  an  oath. 
Christ's  commandment  respecting  swearing  is  transgressed  in  the 
case  of  that  oath  alone  which  a  man  swears  who  would  not  speak 
the  truth  in  its  purity  without  an  oath.  Similar  principles  apply  to 
the  law  of  retaliation  which  is  the  basis  of  all  legal  rights  ;  the  abro- 
gation of  it  would  destroy  all  order  and  discipline,  and,  nevertheless, 
the  declarations  of  Christ  respecting  it  are  positively  obligatory  and 


300  REDEMPTION    AND     SALVATION. 

valid  in  the  case  of  the  Christian.  For,  even  as  an  individual  can 
transgress  a  command  (in  the  heart)  without  doing  outwardly  that 
which  it  prohibits,  so  too  he  can  fulfil  these  commandments  before 
God  (who  looketh  at  the  heart)  even  without  doing  outwardly  that 
which  they  enjoin,  when  other  considerations  constrain  him  to  adopt 
this  latter  course.  Considerations  proceeding  from  civil  order  and 
discipline  may  often  render  it  proper  to  omit  an  external  compliance 
with  these  demands.  Like  all  prohibitions,  all  commands  refer  im- 
mediately and  chiefly  not  to  the  external  action,  but  to  the  senti- 
ments or  feelings  from  which  actions  proceed.  It  is  however  of  the 
utmost  importance  that  the  individual  should  exercise  special  care 
and  prudence  in  guarding  against  self-deception,  which  is,  in  all 
these  cases,  most  easily  practised,  but  is  always  full  of  danger. 

§  135.    The  Gospel  preached  by  Christ. — His  Witness  of  Himself. 

Obs. — Two  declarations  of  Christ  respecting  his  witness  of  himself 
occur,  which  seem  to  contradict  each  other.  On  one  occasion  he 
said:  "  Though  I  bear  record  (or  witness,  ftaptupw)  of  myself,  yet  my 
record  (witness)  is  true :  for  I  know  whence  I  came,  and  whither  I 
go."  (John  8  :  14.)  On  another  occasion  he  said :  '*  If  I  bear  wit- 
ness (paptvput)  of  myself,  my  witness  is  not  true.  There  is  another 
that  beareth  witness  of  me,  ....  the  works  which  the  Father  hath 
given  me  to  finish,  the  same  works  that  I  do,  bear  witness  of  me, 
that  the  Father  hath  sent  me."  (John  5  :  31,  32,  36.)  Both  declara- 
tions are,  however,  reconciled  by  a  third:  "Believe  me  {my  own  wit- 
ness) that  I  am  in  the  Father,  and  the  Father  in  me :  or  else  believe 
me  for  the  very  works'  sake  {that  is,  believe  the  witness  of  my  Father)" 
(John  14  :  11).  For  the  witness  which  an  individual  bears  respect- 
ing himself  is,  according  to  the  estimation  in  which  he  is  held,  the 
most  worthy  or  the  least  worthy  of  credit  of  all  classes  of  testi- 
mony. To  the  disciples  and  to  all  who  did  not  close  their  eyes  and 
hearts  to  the  voice  of  that  truth  and  holiness  which  invested  his 
whole  being,  no  witness  respecting  Christ  could  appear  to  be  more 
worthy  of  credit  and  more  reliable  than  his  own :  these  he  required 
to  believe  him  for  his  word's  sake.  To  those,  on  the  contrary,  on 
whom  the  holiness  of  his  appearance  had  made  no  impression,  either 
through  their  own  fault,  or  through  other  causes,  his  witness  of  him- 
self was  not  an  absolute  demonstration  of  his  truth :  in  their  case 
the  perfect  credibility  of  his  words  could  not  be  substantiated  unless 
by  evidence  presented  in  another  form  —  they  are,  consequently, 
referred  to  his  teorlcs. 


REDEMPTION    AND   SALVATION.  301 

The  Person  of  Christ  is  the  central  point  of  all  evangelical 
knowledge  and  preaching,  for  the  whole  efficacy  of  the  work  of 
redemption  which  he  performed,  depends  on  the  divinity  of  his 
person.  That  work  of  redeeming  and  renewing  the  human  race 
could  have  been  accomplished  by  him  as  God-man  alone,  and 
it  is  only  through  faith  in  him  as  the  Son  of  God  who  became 
man,  that  we  can  obtain  eternal  life.  It  was,  therefore,  first  of 
all  necessary  that  the  Redeemer  should  direct  attention  to  the 
significance  of  his  own  Person.  While  he  frequently  and  in  the 
most  unequivocal  terms,  particularly  by  using  the  favorite  appel- 
lation of  "  the  Son  of  Man,"  gave  prominence  to  the  reality  as 
well  as  the  sinlessness  of  his  human  nature,  he  also  ascribed  to 
himself  as  frequently,  distinctly  and  absolutely,  the  possession  of 
a  true  divine  nature,  and  of  a  perfect  equality  of  being  with  the 
Father.  <*  Which  of  you,"  he  asked  tho  Jews,  "  convinceth  me 
of  sin?"  (John  8  :  46.)  He  ascribes  to  himself  a  divine  nature, 
and  divine  attributes,  and  claims  divine  adoration,  in  equally  clear 
terms.  He  called  himself  the  only-begotten  Son  of  God,  and 
the  Jews  took  up  stones  to  stone  him  because  he  said  "  that  God 
was  his  Father,  making  himself  equal  with  God."  (John  5  :  18 ; 
10  :  33.)  He  said :  "  I  and  my  Father  are  one."  (John  10  :  30.) 
"  He  that  hath  seen  me,  hath  seen  the  Father."  (14  :  9.)  "As 
the  Father  hath  life  in  himself,  so  hath  he  given  to  the  Son  to 
have  life  in  himself."  (5  :  26.)  "  The  Father  ....  hath  com- 
mitted all  judgment  unto  the  Son :  that  all  men  should  honor 
the  Son,  even  as  they  honor  the  Father."  (5  :  22,  23.  "  Before 
Abraham  was,  I  am."  (8  :  58.)  In  the  prayer  which  he  offered 
as  our  high-priest,  he  speaks  of  "  the  glory  which  he  had  with 
the  Father  before  the  world  was."  (17  :  5.)  He  attested  his 
divine  Messiahship  with  an  oath  before  the  high-priest,  shortly 
before  his  death  (Matt.  26  :  63),  and,  referring  to  his  exaltation, 
he  said  :  "  Where  two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them."  (Matt.  18  :  20.)  "  I  am 
with  you  alway,  even  unto  the  end  of  the  world."  (28  :  20.) 
"All  power  is  given  to  me  in  heaven  and  in  earth"  (28  :  18),  &c 
26 


302  REDEMPTION    AND    SALVATION 


§  13G.    Continuation. —  0/ his  Redeeming  Work. 

Obs.— "With  respect  to  the  mystery  of  the  Redemption  which  wa§ 
to  be  accomplished,  Christ  did  not  give  full  and  complete  instruc- 
tions, but  only  certain  intimations  occasionally,  which  were  generally 
expressed  in  a  gnomic  or  sententious  form,  as  well  as  in  parables; 
even  when  these  were  not  fully  understood  by  the  hearer,  they  were 
still  retained  with  ease  in  his  memory,  and  guided  his  subsequent 
meditations.  For  this  subject  was  pre-eminently  one  of  the  "many 
things"  (John  10  :  12)  which  his  disciples  could  not  yet  bear,  and 
even  the  few  expressions  which  he  uttered  in  reference  to  it,  were 
not  altogether  understood  by  them,  until  after  the  completion  of  his 
work.  The  Redeemer  therefore  contented  himself  with  sowing  in 
the  hearts  of  his  disciples  the  living  and  productive  seed  of  the  Word, 
which  in  its  own  season  brought  forth,  by  the  watchful  care  of  the 
Holy  Spirit,  the  fruit  of  saving  knowledge  and  doctrine. 

1.  The  most  comprehensive  and  significant  of  his  declarations 
occurs  in  Matt.  5  :  17,  18  (see  above,  §  134),  in  which  he  shows 
that  it  is  his  work  to  fulfil  the  law  and  the  prophets,  lie  also 
said  that  he  had  come  into  the  world,  in  order  "that  whosoever 
believeth  in  him,  should  not  perish,  but  have  everlasting  life." 
(John  3  :  1G.)  He  compared  his  work  to  that  of  a  physician, 
and  said  :  "  They  that  arc  whole  need  not  a  physician;  but  they 
that  are  sick.  I  came  not  to  call  the  righteous,  but  sinners  to 
repentance."  (Luke  5  :  31,  32.)  He  applies  the  name  of  a 
shepherd  to  himself:  "I  am  the  good  shepherd  :  the  good  shep- 
herd giveth  his  life  for  the  sheep."  (John  10  :  11.)  He  de- 
scribes himself  as  "  the  way,  and  the  truth,  and  the  life"  (John 
14  :  6);  as  "the  light  of  the  world"  (8  :  12;  9:5;  12  :  4G); 
and  as  "  the  bread  of  life."  (6  :  35.)  He  showed  the  importance 
and  necessity  of  his  sufferings,  death  and  resurrection  (Mark  8  : 
31,  and  John  3  :  14,  the  lifting  up  of  the  serpent  in  the  wilder- 
ness, §  55.  3,  Obs.  ;  the  sign  of  the  prophet  Jonas,  Matt.  12  : 
30-41,  §  100.  5,  Obs.),  and  declared  that  his  death  would  be  a 
vicarious  death  and  sacrifice ;  "  The  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his  life  a  ransom  for 
many."  (Matt.  20  :  28.)  "This  is  my  blood  ;  shed  for  many  for 
the  remission  of  sins."  (2G  :  28.)     "The  bread  that  I  will  give 


REDEMPTION    AND    SALVATION.  303 

is  my  flesh,  which  I  will  give  for  the  life  of  the  world."  (John 
6  :  51.)     "  I  lay  down  my  life  for  the  sheep."  (10  :  15.) 

Obs.  —  When  Christ  used  the  following  language,  which  his  dis- 
ciples did  not  fully  understand  until  after  his  resurrection :  "  De- 
stroy this  temple,  and  in  three  days  I  will  raise  it  up"  (John  2 :  19), 
he  not  only  announced  his  death  and  resurrection,  but  also  referred 
to  the  essential  relation  of  the  temple  of  stone  to  the  temple  of  his 
body.  For  when  his  body  was  broken,  in  which  the  whole  fulness 
of  the  Godhead  dwelt  in  reality  and  truth,  as  it  had  dwelt  symboli- 
cally in  the  Tabernacle  and  the  Temple,  that  Temple  of  stone  with 
its  worship  lost  all  significance  and  was  broken  in  all  its  internal 
purposes,  although  it  continued  to  stand  outwardly  forty  years  longer. 
For  by  the  sacrifice  and  death  of  Christ  a  sacrifice  of  eternal  va- 
lidity was  offered  and  the  typical  sacrifice  was  abolished.  And 
when,  on  rising  from  tho  dead  on  the  third  day,  ho  resumed  tho 
temple  of  his  body,  renewed  and  glorified,  he  thereby  raised  up  a 
new  and  glorified  temple,  wherein  "  the  true  worshippers  worship 
the  Father  in  spirit  and  in  truth"  (John  4  :  23),  and  wherein  all 
have  access  unto  the  throne  of  grace.  (Heb.  4  :  1G.) 

2.  The  original  and  permanent  demands  which  the  Lord  ad- 
dresses to  all  who  desire  to  partake  of  the  redemption  that  is  in 
him  (Rom.  3  :  24),  are  —  Repentance  and  Faith  (Matt.  4  :  17; 
Mark  1  :  15),  unconditional  self-denial,  and  renunciation  of  the 
world,  and  a  complete  dedication  of  themselves  to  his  cause. 
(Matt.  10  :  37,  38.)  He  taught  that  his  people  must  necessarily 
enter  into  an  essential  communion  of  life  with  him,  and,  indeed, 
in  a  certain  manner,  grow  into  his  life :  "lam  tho  vine,"  said 
he,  "  ye  are  the  branches :  he  that  abideth  in  me,  and  I  in  him, 
tho  same  bringeth  forth  much  fruit :  for  without  me  ye  can  do 
nothing.  (John  15  :  5.)  The  means  which  he  sets  forth  to  all 
as  those  by  which  they  may  enter  into  this  communion  of  life 
with  him,  and  be  established  and  maintained  therein,  are  regene- 
ration of  water  and  of  the  Spirit  (John  3  :  3-6,  §  189),  and  the 
eating  and  drinking  of  his  flesh  and  blood  :  "  Except  yc  eat  the 
flesh  of  the  Son  of  man?  and  drink  his  blood,  ye  have  no  life  in 
you.  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath 
eternal  life ;  and  I  will  raise  him  up  at  the  last  day.  For  my 
flesh  is  meat  indeed,  and  my  blood  is  drink  indeed."  (John  G  : 
53-55.  §  190.) 


304  REDEMPTION    AND    SALVATION 


§  137.    Continuation. — Of  his  Kingdom. 

Obs.  —  When  the  Redeemer  described  the  various  states  and  de- 
velopments of  his  kingdom,  he  very  frequently  adopted  the  parabolic 
mode  of  instruction,  which  was,  indeed,  suggested  by  the  subject 
itself;  fur  in  the  development  of  the  kingdom  of  God  on  earth  in 
the  main,  the  same  essential  laws  are  observed,  which  regulate  every 
organic  development  of  terrestrial  life.  Those  who  possessed  suffi- 
cient susceptibility  and  capacity  in  general  to  understand  the  mys- 
terious course  of  the  kingdom  of  God,  obtained  deeper  and  clearer 
views  of  these  mysteries  from  the  parable  than  from  abstract  1<  ■- 
while  the  same  mode  of  instruction  involved  these  mysteries  in 
deeper  obscurity  in  the  presence  of  an  uninitiated  and  insusceptible 
mind.  Hence  Christ  replied  to  the  disciples  who  desired  to  know 
his  motive  when  he  spoke  in  parables:  "Unto  you  it  is  given  to  know 
the  mystery  of  the  kingdom  of  God:  but  unto  them  that  are  without, 
all  these  things  are  done  in  parables  :  that  seeing  they  may  see,  and 
nut  perceive,  &e."  (Mark  4  :  9-12.)  The  Redeemer  therefore  illus- 
trated in  his  own  conduct  the  command:  "Give  not  that  which  is 
holy  unto  the  dogs,  neither  cast  ye  your  pearls  before  swine,  lest 
they  trample  them  under  their  feet,  &c."  (Matt.  7  :  C.) 

1.  The  seven  parables  concerning  the  kingdom  in  Matt.  ch.  13 
describe  the  development  of  the  kingdom  of  God  with  unusual 
fulness.  The  first,  of  (he  tower  and  the  seed,  contemplates,  accord- 
ing to  the  Lord's  own  exposition  of  it,  the  word  of  the  Gospel  as 
the  element  or  principle  among  men  by  which  they  are  begotten 
unto  the  kingdom  of  heaven  and  regenerated,  and  the  hearts  of 
men  as  the  ground  in  which  the  seed  of  the  new  creature  that  is 
born  of  God,  is  sown;  it  shows  that  the  difference  in  the  results 
proceeds  from  the  different  degrees  of  susceptibility  in  the  ground. 
The  second,  of  the  tares,  which  is  also  explained  by  the  Lord  him- 
self, exhibits  the  relation  which  the  kingdom  of  God  sustains  to 
the  kingdom  of  evil,  and  teaches  that  the  latter  likewise  must 
necessarily  be  unfolded  fully  and  completely,  together  with  the 
former,  in  order  that  it  may  ripen  for  its  overthrow  and  judg- 
ment. The  third,  of  the,  mustard-seed,  describes  the  manner  in 
which  the  kingdom  of  heaven,  after  an  unpretending  beginning, 
is  gradually  unfolded,  until  it  exercises  a  widely-felt  influence. 
The  fourth,  of  the  leaven,  also  refers  to  the  unpretending  begin- 


REDEMPTION    AND    SALVATION.  305 

ning  of  the  kingdom  of  heaven,  but  gives  greater  prominence  to 
the  inward  development  of  the  latter,  or  its  divine  power,  in 
gradually  penetrating  into  the  hearts  of  all,  and  effecting  an  in- 
ward change,  that  is,  assimilating  them  to  itself.  The  fifth,  of 
the  hidden  treasure,  and  the  sixth,  of  the  pearl,  represent  the 
kingdom  of  God,  as  the  most  precious  treasure,  although  it  is 
hidden  and  neglected  by  the  world,  and  teaches  both  that  the 
possession  of  this  treasure  is  worthy  of  being  sought  for  with  the 
most  costly  sacrifices  and  rigid  self-denial,  and  also  that,  without 
these,  it  cannot  be  acquired.  The  seventh,  of  the  net  cast  into 
the  sea,  which  bears  a  close  affinity  to  the  second,  teaches  that, 
even  in  the  Church,  as  the  institution  in  which  the  children  of 
the  kingdom  are  gathered  and  sanctified,  the  children  of  darkness 
are  also  found,  and  will  remain,  until,  on  the  day  of  judgment, 
the  latter  will  be  separated  from  the  former  and  consigned  to  eter- 
nal ruin. 

2.  The  Redeemer  presented  in  different  aspects  the  relation 
sustained  to  his  kingdom  by  the  obdurate,  self-righteous  and  car- 
nal Pharisaism  of  the  times,  which  exercised  a  controlling  influ- 
ence over  the  Jews.  He  said  openly  and  plainly  :  "  The  king- 
dom of  God  shall  be  taken  from  you,  and  given  to  a  nation  bring- 
ing forth  the  fruits  thereof '  (Matt.  21 :  43),  and  he  testified  that 
the  last  should  be  first,  and  the  first  last  (19  :  30;  20  :  10).  This 
remarkable  fact  is  abundantly  illustrated  in  history.  Judaism,  to 
which  the  inheritance  and  the  promise  belonged,  hardened  itself 
more  and  more  unequivocally  against  the  salvation  which  pro- 
ceeded from  its  midst,  for  "  salvation  is  of  the  Jews"  (John  4  : 
22).  It  was  therefore  rejected,  or,  at  least,  Paganism  entered 
before  it  into  the  kingdom  of  God  (§  119).  The  latter  had  fallen 
more  deeply,  and  had  departed  further  from  God ;  but  it  now  re- 
turned in  sincere  repentance,  and  sought  salvation  with  an  earnest 
desire.  These  events  are  described  in  the  clearest  manner  in 
many  discourses  and  parables  of  the  Lord.  Thus,  in  the  parable 
of  the  viueyard  (Matt.  21  :  33,  &c.  —  a  vineyard  planted  by  a 
householder,  carefully  secured,  &c,  and  let  out  to  husbandmen) 
the  Lord  describes  in  expressive  language  Israel's  election,  de- 
generacy and  rejection.  On  the  occasion  on  which  Christ  sought 
fruit  on  a  fig-tree  and  found  nothing  but  leaves  only,  for  which 
26» 


306  REDEMPTION    AND     SALVATION. 

he  cursed  it,  a  real  occurrence  took  place,  which,  even  more  em- 
phatically  than  a  parable  in  words,  described  the  Jews  j  they 
exhibited,  not  the  fruits  of  faith,  but.  merely  the  leaves  of  self- 
righteousness  and  of  merit  acquired  by  outward  works  (Matt.  21  : 
18,  &c). 

3.  There  is  a  special  reference  (although  it  may  not  be  directly 
indicated  by  the  connection)  to  the  introduction  of  pagans  into 
the  kingdom  of  God,  in  the  parable  of  the  prodigal  son  (Luke  15  : 
1  1,  &c.;  §  21.  1),  and  also  in  the  parable  of  the  tiro  sow  (Matt. 
21  :  28,  &c.  —  two  sons  are  sent  by  their  father  into  the  vine- 
yard ;  the  one  refuses  to  obey,  but  afterward  repents  and  obeys, 
the  other  promises,  but  disobeys).  The  parable  of  (he  marriage 
of  the  Icing's  son  (Matt.  -2  :  1,  &c.),  and  that  of  the  great  supper 
(Luke  14  :  1G,  &c.)>  which  resembles  the  former,  illustrate  the 
manner  in  which  the  Jews  reject  the  salvation  that  is  offered  to 
them  first,  on  which  account  they  arc  rejected  themselves.  The 
parable  of  the  laborer*  in  the  vineyard  (Matt.  20  :  1,  &c),  in 
which  the  householder  hires  laborers  at  different  hours  of  the 
day,  and  gives  the  same  amount  of  wages  to  the  last  as  to  the 
first,  teaches  that  the  heathen  nations  which  arc  called  at  a  late 
period,  shall  enjoy  equal  privileges  in  the  kingdom  of  Christ  with 
the  people  of  the  covenant  who  wero  first  called.  It  is,  however, 
to  be  observed  with  respect  to  all  these  parables,  that  while  they 
refer  to  whole  nations  and  long  periods  of  time,  they  admit  and 
require,  with  equal  reason,  an  interpretation  according  to  which 
they  may  refer  to  individuals  in  all  ages  also;  for  the  facts  which 
occur  in  the  process  of  the  education  and  development  of  the 
whole  human  race  are  repeated  in  that  of  the  education  and  de- 
velopment of  the  individual.  * 

§  138.    Christ's  Miraculous  Poiccr  in  general. 

1.  The  dominion  over  terrestrial  nature  which  had  been  as- 
signed to  the  first  man  and  his  race  (Gen.  1  :  26-28),  was  lost 
through  sin ;  this  loss  disturbed  the  true  relation  subsisting 
between  nature  and  spirit.  It  was  needful  that  the  second  Adam, 
who  took  the  place  of  the  first,  should  recover  this  lost  dominion, 
and  possess  it  even  in  a  higher  degree  j  for,  while  in  the  case  of 


REDEMPTION    AND    SALVATION.  307 

the  first  Adam  merely  a  peaceful,  undisturbed  and  harmonious 
development  was  contemplated,  it  was,  besides,  necessary,  in  the 
case  of  the  second  Adam,  that  all  existing  hostile  powers  and  cir- 
cumstances should  be  overcome.  Human  nature  in  its  present 
form,  in  its  total  inability  and  helplessness,  could  accomplish 
nothing,  and  as  the  human  nature  of  Christ  was  like  our  own 
(§  426.  Obs.);  he  could  not  recover  that  lost  dominion,  unless  he 
possessed  supernatural  powers ;  but  he  did  recover  it,  inasmuch 
as  all  the  fulness  of  the  Godhead  dwelt  bodily  in  his  human 
nature.  In  this  personal  union  of  the  creative  Word  with  the 
second  Adam,  or  the  man  Jesus,  that  lost  dominion  of  man  is 
not  merely  restored,  but  it  is  also  endowed  with  power  in  the 
highest  degree  —  a  power  that  overcomes  all  obstacles,  and  re- 
news all  that  is  destroyed.  Herein  consists  the  miraculous  power 
of  Christ.  In  the  first  man  the  dominion  of  the  spirit  over  nature, 
which  was  originally  desigued  for  him,  could  not  havo  appeared 
as  a  miraculous  power,  for  the  exercise  of  it  would  have  been  a 
natural,  common  and  daily  occurrence.  In  Christ,  on  the  con- 
trary, this  dominion  necessarily  assumed  the  character  of  a  power 
to  work  miracles,  for  human  inability  had  now  become  a  natural 
and  common  feature,  while  the  exercise  of  the  power  of  dominion 
assumed  the  appearance  of  a  supernatural  event. 

Obs.  1. — Christ's  miracles  of  knowledge  proceeded  from  the  same 
souree  to  which  his  miracles  of  action  are  ascribed.  To  the  former 
belongs  his  clear,  unerring  and  decided  glance,  whether  it  was 
directed  to  a  future  period,  or  a  remote  spot,  or  the  heart  of  man. 
"  Ho  needed  not  that  any  should  testify  of  man :  for  ho  knew  what 
was  in  man"  (John  2  :  25). 

Obs.  2.  —  The  prophets  before  Christ,  and  the  apostles  after  his 
day,  performed  miracles,  some  of  which  resembled  his  own.  The 
difference  between  their  miracles  and  his  own  consisted  in  tho  cir- 
cumstance that  miraculous  powers  wero  merely  communicated  to 
them  from  a  foreign  source,  and  the  exercise  or  possession  was  only 
momentary  or  transitory  ;  but  in  Christ  these  powers  flowed  from  his 
own  being,  and  were  uninterrupted  and  permanent,  because  they 
were  founded  on  the  personal  and  permanent  union  of  his  divine  and 
his  human  nature. 

Obs.  3. — As  Christ  himself  declared  that  he  did  not  know  all 
things  (Mark  13  :  32),  it  may  be  also  admitted  that  ho  could  not  do 


308  REDEMPTION    AND    SALVATION. 

all  things,  although  no  instance  of  the  latter  inability  occurs.  But  in 
both  cases  the  reference  is  naturally  to  his  state  of  humiliation  alone, 
or  the  period  in  which  he  dwelt  on  earth  ;  during  that  time  all  the 
fulness  of  the  Godhead  dwelt  in  him  bodily,  it  is  true,  but,  without 
appearing  in  the  form  of  God  (that  is,  the  eternal,  supermundane 
form  of  existence,  Phil.  2  :  6,  7),  it  ministered  to  his  human  nature. 
For  even  as  sin  and  misery  came  forth  from  man  (the  first  Adam), 
so,  too,  redemption  and  salvation  necessarily  came  forth  from  the 
nature  of  man  (of  the  second  Adam).  That  nature,  however,  could 
not  produce  such  results  without  being  personally  united  and  en- 
dowed with  the  fulness  of  the  Godhead.  Now,  while  the  divinity  of 
Christ  ministered  to  his  humanity,  it  ministered  only  in  so  far  as 
the  latter  needed  the  former  in  accomplishing  the  work  of  the  re- 
demption and  renewal  of  man ;  all  that  lay  beyond  these  limits, 
Christ  as  the  Son  of  God  had  indeed  the  power  to  perform,  but,  as 
the  Son  of  man,  he  had  laid  aside  the  exercise  of  that  power,  until 
his  whole  work  should  be  completed. 

2.  As  the  occasional  miracles  of  the  prophets  of  the  Old  Testa- 
ment proved  that  these  were  messengers  of  God,  so  Jesus  was 
declared  to  be  the  Messiah  and  the  Son  of  God  by  his  uninter- 
rupted and  permanent  miraculous  powers,  that  is,  by  his  whole 
miraculous  appearance.  "I  have  greater  witness,"  said  he,  "than 
that  of  John  :  for  the  works  which  the  Father  hath  given  me  to 
finish,  the  same  works  that  I  do,  bear  witness  of  me,  that  tho 
Father  hath  sent  me"  (John  5  :  36;  see  also  10  :  37,  38;  14  : 
11,  12,  &c).  It  is  not,  however,  when  viewed  in  this  aspect  ex- 
clusively, or  even  chiefly,  that  the  miracles  of  Christ  acquire  the 
significant  character  which  they  possess,  or,  in  other  words,  Christ 
did  not  work  miracles  simply  for  the  purpose  of  demonstrating 
that  he  was  the  Messiah,  but  chiefly  because  miracles  in  them- 
selves necessarily  belonged  to  his  Messianic  work,  or  his  labors  in 
restoring  and  redeeming  the  human  race.  Sin  had  caused  misery, 
sickness  and  death  to  enter  into  the  life  of  mankind,  and  occa- 
sioned many  disturbances  in  the  life  of  nature;  the  work  assigned 
to  Christ  consisted  in  removing  entirely  the  consequences  of  sin, 
and  exhibiting  the  true  relation  between  nature  and  spirit.  It  is 
true  that  these  results  in  their  whole  extent  and  completeness  can- 
not be  obtained  previous  to  the  actual  termination  of  the  present 
course  of  this  world,  when  that  new  life  which   Christ  has  im- 


REDEMPTION    AND    SALVATION.  309 

parted  to  men  shall  have  fully  and  completely  penetrated  and 
transformed  them.  Nevertheless,  it  was  both  possible  and  requi- 
site that  at  least  the  actual  beginning  of  this  perfect  redemption, 
and  the  types  and  pledges  of  it,  should  then  already  be  manifested. 

Obs.  1.  —  The  fact  that  the  miracles  of  Christ  did  not  merely  servo 
to  demonstrate  his  truth  to  the  people,  but  that  they  also  possessed 
an  essential  significance  in  themselves,  conveys  many  lessons.  We 
thence  learn  to  understand  bis  motives  in  never  yielding  to  that 
thirst  for  miracles  by  which  those  were  controlled  who  surrounded 
him,  and  who  desired  to  see  that  only  which  was  unprecedented, 
striking  and  singular  (as  in  Matt.  12  :  38;  16  :  1-4;  Luke  23  :  8, 
&c).  We  are,  further,  enabled  to  appreciate  the  fact  that  his  mira- 
cles were  never  merely  extraordinary  acts  occurring  without  any 
object,  but  were  always  the  expression  of  his  ardent  desire  to  perform 
acts  of  kindness,  to  aid,  to  save  and  to  redeem.  And  we  can  also 
thence  explain  the  circumstance  that  in  those  cases  in  which  he  found 
no  faith  in  the  individuals  before  him,  or  in  which  merely  external 
bodily  relief  was  sought,  and  the  corresponding  spiritual  relief  was 
not  desired,  ho  would  not  and  could  not  perform  miracles  (Matt.  13  : 
58;  Mark  6:  5). 

Obs.  2.  —  The  circumstance  may  surpriso  us  that  Christ  frequently 
charged  those  who  saw  his  miracles,  particularly  when  he  healed  the 
sick,  to  tell  no  man  (as  in  Matt.  9  :  30 ;  12  :  16 ;  16  :  20 ;  Mark  1  : 
44;  3  :  12,  &c),  while,  on  other  occasions,  ho  exhorted  them  to  mako 
known  all  that  had  been  done  (as  in  Mark  5  :  19).  The  ultimate 
cause,  however,  may  be  traced  partly  to  the  peoplo  and  partly  to  the 
individuals  themselves  who  had  been  healed.  In  consequence  of  his 
deep  insight  into  the  character  and  the  state  of  the  heart  of  each 
person  whom  he  healed,  he  gave  that  particular  charge  to  each  which 
was  best  adapted  to  exercise  a  salutary  influence  on  his  spiritual  life. 
The  one  was  commanded  to  be  silent,  in  order  that,  remote  from  all 
that  could  distract  his  attention,  he  might  without  disturbance 
examine  his  heart,  and  cherish  the  seed  of  salvation  in  retirement. 
Another  was  commanded  to  speak,  in  order  that  he  might  not  be  un- 
mindful of  the  grace  which  he  had  experienced,  and  of  the  gratitude 
which  was  due.  Still,  the  cause  may,  possibly,  be  traced  chiefly  to 
the  perverted  tendencies  of  the  people.  He  doubtless  desired  to  with- 
hold all  encouragement  from  the  foolish  thirst  for  miracles  and  the 
carnal  Messianic  expectations  of  the  people,  and  to  afford  his  enemies 
no  occasion  to  adopt  active  measures  affecting  his  person  and  his  life, 
before  his  hour  was  come. 


310  REDEMPTION    AND    SALVATION, 


§  139.    Christ's  Miraculous  Power  over  Nature, 

We  begin  with  those  miracles  which  exhibit  Christ's  royal  do- 
minion over  terrestrial  nature,  as  the  first  of  all  the  miracles 
which  he  wrought  —  the  turning  of  water  into  wine  at  a  marriage 
in  Cana  of  Galilee  (John  ch.  2)  —  belongs  to  this  class.  This 
miracle  was  not  so  much  the  expression  of  a  creative  power  (by 
which  that  which  had  no  existence  previously  is  brought  into 
existence),  as  of  an  absolute  omnipotent  dominion  over  powers  of 
nature  which  already  existed.  The  power  of  turning  water  into 
wine  already  exists  in  nature,  but  is  usually  confined  to  the  instru- 
mentality of  the  vine.  This  power  of  nature,  like  all  others,  was 
subject  to  the  control  of  the  Redeemer.  A  similar  case  occurred 
when  5000  men  were  fed  with  a  few  loaves  and  fishes  (Matt.  14  : 
13,  &c. ;  and  see  15  :  32,  &c.),  except  that  the  miraculous  power 
of  the  Redeemer  was  exercised  in  the  present  instance  much  more 
extensively.  —  The  miracle  on  the  sea  of  Galilee,  also  belongs  to 
this  class  (Matt.  8  :  23,  &c. ;  Mark  4  :  36,  &c;  Luke  8  :  22, 
&c).  The  Lord  who  was  sleeping  was  awakened  by  the  cries  of 
distress  of  the  disciples :  "  Lord,  save  us :  we  perish."  Con- 
scious of  his  dominion  over  nature,  he  rebuked  the  wind  and  the 
raging  of  the  water :  "  Peace,  be  still."  A  great  calm  imme- 
diately followed,  and  the  men  exclaimed  :  "  What  manner  of  man 
is  this,  that  even  the  winds  and  the  sea  obey  him!"  —  On  another 
occasion  (Matt.  14  :  22,  &c.),  the  disciples  were  in  a  ship  in  the 
midst  of  the  sea,  when  the  waters  were  disturbed  by  a  contrary 
wind ;  then,  too,  Christ,  as  he  walked  on  the  sea,  and  approached 
his  disciples,  manifested  his  dominion  over  nature,  and  even  im- 
parted his  miraculous  power  to  Peter,  as  long  as  the  fear  of  the 
latter  did  not  overcome  his  faith.  When  the  Lord  was  come 
into  the  ship,  and  the  wind  ceased,  they  that  were  in  it  wor- 
shipped him  and  said  :  "  Of  a  truth  thou  art  the  Son  of  God." 

Obs.  —  The  miracle  in  Cana,  "  manifested  forth  his  glory ;"  it  also 
displayed  the  contrast  between  the  kindness  and  love  of  the  most 
gracious  of  the  children  of  men  and  the  strictness  and  rigor  of  the 
law  which  it  was  requisite  that  John  the  Baptist  should  exemplify 
(see  Matt.  11  :  18,  19).  The  words  which  Jesus  addressed  to  his 
mother:  "Woman,  what  have  I  to  do  with  thee?"  (word  for  word: 


REDEMPTION    AND    SALVATION.  311 

"What  to  me  and  thee?")  seem  to  be  abrupt  and  harsh  only  when 
they  are  read  in  the  German  [and  in  the  English]  version.  The  terra 
which  he  employed  ("woman"  instead  of  "mother"),  was  intended 
to  remind  her  that  a  change  had  occurred  in  the  relation  which  she 
formerly  sustained  to  him  (compare  Matt.  12  :  46-49).  As  soon  as 
Jesus,  after  being  anointed  from  on  high  as  the  Messiah,  had  com- 
menced his  ministry,  his  position  in  reference  to  his  mother  was 
altered.  He  ceased  to  be  a  son  whom  duty  required  to  submit  to 
the  authority  of  earthly  parents,  and  now  appeared  as  the  Redeemer 
of  all  mankind,  and,  consequently,  of  Mary  also  ;  she  too  was  called 
by  duty  to  bend  her  knees  before  him  in  adoration.  —  The  important 
distinction  between  the  two  occasions  on  which  multitudes  were 
miraculously  fed,  is  indicated  in  Matt.  16  :  9-11. 

§  140.    Christllealing  the  Sick. 

Obs.  —  Man  is  elevated  above  nature  in  so  far  as  he  is  endowed 
with  a  spirit,  but  when  ho  is  viewed  as  a  being  endowed  with  a  body 
and  a  soul,  be  belongs  to  nature.  (£  10.  1.)  Now  if  an  absolute 
dominion  even  over  terrestrial  and  animal  nature,  which  was  loss  in- 
timately connected  with  the  human  spirit,  was  nevertheless  imparted 
to  the  latter,  that  spirit  certainly  received  as  fully  dominion  over  the 
nature  of  its  own  (corporeal-psychical)  organism.  But  in  both  re- 
spects sin  exercised  a  disturbing  and  destructive  influence ;  it  de- 
stroyed the  inward  harmony  of  human  life,  perverted  the  true  rela- 
tion between  body,  soul  and  spirit,  and  introduced  discord  and 
disunion,  sickness  and  death  into  the  human  organism,  (i  12.)  The 
redemption  of  which  Christ  was  the  author,  was  intended  to  coun- 
teract and  removo  entirely  these  results  of  sin,  as  well  as  all  others 
which  it  produced.  We  see  the  commencement,  the  types  and  the 
pledges  of  this  redemption  in  all  those  cases  in  which  Christ  healed 
the  sick  and  raised  the  dead ;  for  the  power  by  which  ho  will  here- 
after altogether  annihilate  the  influence  of  death  was  at  that  time 
already  exercised  in  subduing  sickness  and  death. 

1.  The  first,  and  indeed,  the  most  important  condition  which 
the  Redeemer  proposed  when  he  healed  the  sick,  was  the  exer- 
cise of  faith  on  the  part  of  the  latter,  and  of  their  immediate 
friends  also,  in  certain  cases.  The  healing  of  the  body  was  sub- 
ordinate to  the  higher  purpose  of  bestowing  grace  upon  the  soul, 
and  hence  Christ  seldom  omitted  to  direct  attention  to  the  connec- 
tion between  faith  and  the  bodily  relief  which  he  afforded  :  "  My 


312  REDEMPTION    AND    SALVATION. 

son,  my  daughter,  thy  faith  hath  saved  thee."  He  healed  by 
means  of  a  power  (&vvafuf>  "  virtue,"  Luke  6  :  19 ;  8  :  46,  &c.), 
which  went  out  of  him  and  passed  over  to  the  sick.  He  caused 
this  power  to  operate  upon  them,  either  through  the  medium  of 
an  earthly  element,  or  by  directly  touching  them  (often  laying 
his  hands  upon  them,  Mark  G  :  5),  or,  without  touching  them, 
merely  through  his  word  as  the  vehicle  of  the  power.  The  mo- 
tives of  the  Kedeemer  in  adopting  different  modes  in  different 
cases,  were  not  influenced  by  peculiarities  in  the  diseases  them- 
selves, but  by  the  spiritual  state  of  those  whom  he  healed. 

2.  The  evangelists  have  described  a  proportionally  small  num- 
ber only  of  the  many  cases  in  which  Christ  healed  the  sick,  and 
even  of  these  we  can  here  refer  only  to  a  few  of  the  most  impor- 
tant. The  case  of  the  restoration  to  sight  of  a  man  who  was 
born  blind,  described  in  John  ch.  0,  is  particularly  worthy  of  at- 
tention, both  on  account  of  the  explanations  to  which  it  led  re- 
specting the  connection  between  sickness  and  sin,  and  on  account 
of  the  mode  of  healing;  "he  spat  on  the  ground  —  made  clay  — 
anointed  the  eyes  of  the  blind  man,  &c."  The  course  which  the 
Pharisees  subsequently  pursued  in  reference  to  the  man  and  his 
parents,  gives  additional  interest  to  the  case.  A  similar  mode 
of  healing,  combined  with  the  laying  on  of  his  hands,  was  em- 
ployed in  the  case  of  another  blind  man  (Mark  S  :  22,  &c.)  and 
of  a  deaf  man.  (7  :  33,  &c.)  The  woman  who  had  an  issue  of 
blood,  and  whose  strong  faith  was  unfolded  in  the  most  affecting 
manner,  was  healed,  by  simply  touching  his  garment.  (Luke  8  : 
43,  &c.)  In  the  case  of  the  Roman  centurion's  dying  servant 
in  Capernaum  (in  Galilee),  the  Saviour,  without  approaching  and 
touching  the  sufferer,  caused  his  healing  power  to  operate  at  a 
distance.  On  this  occasion  the  centurion's  faith,  which  was  as 
strong  as  it  was  humble  ("Lord,  trouble  not  thyself — I  am  not 
worthy  —  say  in  a  word,  and  my  servant  shall  be  healed,  &e."  ), 
received  the  noble  testimony:  "I  have  not  found  so  great  faith, 
no,  not  in  Israel."  (Luke  7  :  1-10.)  The  account  of  the  healing 
of  the  son  of  a  nobleman  (who  was  in  Herod's  service),  in  Caper- 
naum, possesses  some  features  analogous  to  those  of  the  former 
with  respect  to  the  mode,  but  also  exhibits  a  striking  contrast  in 
the  nobleman's  weak  faith  and  in  the  words  of  rebuke  which  the 
Lord  uttered.  (John  4  :  4G,  &e.) 


REDEMPTION    AND    SALVATION.  318 


§  141.    Christ  Raising  the  Dead. 

1.  Among  the  miracles  of  Jesus,  three  cases  occurred  in  which 
he  restored  the  dead  to  life.  Jairus,  one  of  the  rulers  of  the 
synagogue  in  Capernaum,  besought  the  Redeemer  to  enter  his 
house  and  heal  his  daughter,  who  was  of  the  age  of  twelve  years ; 
she  was  then  lying  at  the  point  of  death.  While  Jesus  was  occu- 
pied on  the  road  with  the  woman  who  had  an  issue  of  blood,  cer- 
tain messengers  brought  the  tidings  to  the  father  that  his  daugher 
had  expired.  Christ  significantly  termed  her  death  a  sleep,  for 
in  the  presence  of  him  who  raised  the  dead,  death  was  nothing 
more  than  a  sleep.  He  entered  the  house  and  recalled  the  chil<^ 
to  life,  saying,  "  Talitha  cumi,"  that  is,  "  Damsel,  arise."  (Mark 
6  :  82,  &c.) — As  the  Lord  was  approaching  the  gate  of  the  city 
of  Nain,  he  saw  the  corpse  of  the  only  son  of  a  widow  carried 
forth.  He  had  compassion  on  her,  and  said:  "Weep  not." 
He  turned  to  the  bier,  and  said  to  the  dead  man :  "  Young  man, 
I  say  unto  thee,  Arise."  And  he  that  was  dead  sat  up,  and  be- 
gan to  speak.  (Luke  7  :  11-16.) 

2.  John  ch.  11. — The  last  and  most  remarkable  miracle  of  this 
class  is  the  restoration  to  life  of  Lazarus,  the  brother  of  Mary 
and  Martha,  in  Bethany.  It  is  the  most  splendid  of  all  these 
miracles  of  Christ  —  for  Lazarus  had  lain  in  the  grave  four  days 
already ;  the  most  significant — for  it  gave  to  intelligent  spectators 
the  deepest  views  of  the  central  point  of  his  redeeming  work ; 
and  the  most  momentous — for  the  extraordinary  sensation  which 
it  produced,  was  the  immediate  cause  which  urged  his  enemies  to 
adopt  measures  promptly  for  removing  him  from  their  midst.  — 
The  sisters  send  to  him,  saying  :  "  Lord,  behold,  he  whom  thou 
lovest,  is  sick."  Conscious  as  he  is  of  the  result,  he  answers : 
"  This  sickness  is  not  unto  death,  but  for  the  glory  of  God,  that 
the  Son  of  God  might  be  glorified  thereby,"  and,  holding  the 
issue  in  his  own  hand,  he  abides  with  seeming  indifference  two 
days  longer  in  the  same,  place.  After  that,  he  says  to  his  dis- 
ciples :  "  Let  us  go  into  Judea  again  ....  our  friend  Lazarus 
ileepeth;  but  I  go  that  I  may  awake  him  out  of  sleep."  On 
perceiving,  however,  that  they  misunderstand  him,  and  refer  his 

27 


314  REDEMPTION    AND    SALVATION. 

words  to  the  taking  of  rest  in  sleep,  he  plainly  says  :  "  Lazarus 
is  dead.  And  I  am  glad  for  your  sakes  that  I  was  not  there,  to 
the  intent  ye  may  believe."  Martha  hastens  to  receive  him;  she 
is  grieved  on  account  of  his  late  arrival,  but  is,  nevertheless,  full 
of  hope  and  faith.  Then  Jesus  said:  "1  am  the  resurrection 
and  the  life:  he  that  believeth  in  me,  though  he  were  dead^yet 
shall  he  live  :  and  whosoever  liveth,  and  believeth  in  me,  shall 
never  die."  He  proceeds  to  the  grave.  At  the  command  of  him 
who  raises  the  dead  ("  Lazarus,  come  forth"),  death  restores  his 
prey.  Then  Jesus  goeth  to  suffer  death  himself,  and  to  pass 
through  death  unto  life,  so  that  his  words  :  "  I  am  the  resurrec- 
tion, and  the  life,"  may  receive  their  most  glorious  and  complete 
fulfilment. 

§  142.    The  Demoniacs. 

1.  The  terrible  form  of  disease  designated  by  the  term  de- 
moniacal possession,  appeared  with  greater  frequency  than  usual, 
during  the  days  in  which  Christ  lived.  Cases  of  this  kind  are 
explained,  not  merely  according  to  the  prevailing  popular  opinion, 
but  also  according  to  the  views  and  declarations  of  Christ,  in  the 
following  manner :  the  personality  of  an  evil  spirit  (a  demon, 
whence  the  persons  thus  affected  are  called  Demoniacs),  while 
suppressing  the  human  personality  of  an  individual,  takes  posses- 
sion of  his  corporeal-psychical  organism,  and  misuses  it  in  pro- 
ducing unnatural  and  destructive  manifestations  of  life.  The 
work  of  Christ  to  which  he  was  called,  specially  required,  there- 
fore, that  he,  who  had  come  to  destroy  all  the  works  of  the  devil 
(I.  John  3  :  8),  should  meet  and,  like  a  victor,  subdue  this  hor- 
rible manifestation  of  the  power  of  darkness. 

Obs. — The  following  explanatory  remarks  may  aid  in  placing  cases 
of  this  kind  in  a  clearer  light.  If  the  first  man,  Adam  (and,  in  and 
with  him,  his  whole  race),  had  chosen  to  adopt  a  course  conformable 
to  his  destination,  human  life  would  have  unfolded  itself  in  security 
and  repose,  and  have  exhibited  harmony  and  unity  in  all  the  acts  of 
the  body,  the  soul,  and  the  spirit ;  the  whole  being  of  man  would 
have  constituted  a  perfect  and  complete  unity,  surrounded  by  the 
presence  of  God,  and  secure  from  every  external  hostile  disturbance. 
But  when  sin  destroyed  the  equilibrium  and  harmony  of  man's  being, 


REDEMPTION    AND    SALVATION.  315 

the  immediate  result  was,  that  the  spirit  of  man  was  expelled  from 
its  true  position  and — as  the  spirit  is  the  central  point  and  the  point 
of  union  of  human  nature  —  this  disturbance  extended  to  the  cor- 
poreal-psychical region,  in  which  it  manifested  itself  as  sickliness, 
and  was  consummated  in  the  form  of  bodily  death.  Thus  sin  dis- 
solved the  ties  between  the  body  and  the  soul,  and  between  the  soul 
and  the  spirit ;  the  entire  organism  was  thereafter  open  to  hostile 
influences  of  every  description.  Now  if  pernicious  influences  derived 
from  the  life  of  nature,  such  as  epidemics,  poisons,  &c,  are  able  to 
invade  the  human  organism,  and  extort  involuntary,  unnatural  and 
destructive  manifestations  of  life,  why  may  not  the  personal  powers 
of  darkness  also  be  able  to  take  possession  of  it  in  a  similar  manner  ? 
As  in  the  case  of  the  former,  so  also  in  the  case  of  the  latter,  we 
may  assume  that  a  certain  predisposition  or  susceptibility  exists ; 
but  it  is  obvious  that  no  man  can  presume  to  determine  whether,  or 
in  what  degree,  the  latter  is  the  consequence  of  the  individual's  own 
particular  offence.  —  It  belongs  to  that  school  of  medicine  which  is 
animated  by  Christian  faith,  to  answer  the  question  whether  the  form 
of  disease  known  as  demoniacal  possession  was  peculiar  to  the  age 
of  Jesus,  or  whether  it  has  also  appeared  in  later  times,  and  even  in 
our  own  day.  In  the  former  case,  it  would  be  easy  to  understand 
the  circumstance  that  the  power  of  darkness  attained  unusual  promi- 
nence and  extent,  precisely  at  the  time  when  it  was  defeated  by  the 
appearance  and  the  redeeming  work  of  Christ.  If,  however,  science 
should  even  decide  that  such  cases  have  occurred  since  the  days  of 
Christ,  the  circumstance  that  they  are  at  least  extremely  rare  under 
the  Gospel  dispensation,  when  compared  with  their  frequency  at  a 
former  period,  would  afford  evidence  in  this  respect  also  of  the  blessed 
influence  of  Christianity,  and  be  a  pledge  to  us  that  all  the  influences 
and  assaults  of  the  power  of  darkness  will  hereafter  cease  entirely. 

2.  The  following  are  the  most  important  of  the  cases  in  which 
demoniacs  were  healed.  While  Jesus  was  teaching  on  the  sab- 
bath-day in  the  synagogue  in  Capernaum,  "as  one  that  had  au- 
thority, and  not  as  the  scribes,"  a  demoniac  who  was  present 
began  to  cry :  "  Let  us  alone ;  what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth?  art  thou  come  to  destroy  us?  I  know 
thee  who  thou  art,  the  Holy  One  of  God."  Thus  even  the  power 
of  darkness,  overcome  by  the  presence  of  the  Holy  One,  was  com- 
pelled to  bear  witness  of  him :  but  the  Lord  refused  to  receive 
such  witness,  and  said  to  tho  unclean  spirit :  "  Hold  thy  peace, 
and  come  out  of  him."     Then  tho  demon,  after  he  had  torn  the 


316  REDEMPTION    AND    SALVATION. 

man,  came  out  of  him  (Mark  1  :  21-27).  —  A  still  more  extraor- 
dinary event  occurred  in  the  country  of  the  Gadarencs  (Gcrge- 
sencs),  in  Peruca.  As  Jesus,  after  crossing  the  sea  of  Galilee, 
was  leaving  the  ship,  he  was  observed  by  a  demoniac  who  had 
often  in  his  frenzy  torn  fetters  and  chains  asunder,  and  who  en- 
dured appalling  agonies  in  the  neighboring  tombs  in  which  he 
found  shelter.  Here,  too,  the  presence  of  the  Redeemer  was  im- 
mediately felt,  and  produced  a  strange  and  fearful  conflict  between 
the  wretched  man's  own  personality  and  one  that  had  taken  pos- 
session of  him.  He  ran  towards  Jesus,  worshipped  him,  and 
cried  with  a  loud  voice :  "  What  have  I  to  do  with  thee,  Jesus, 
thou  Son  of  the  Most  High  God?  I  adjure  thee  by  God,  that 
thou  torment  me  not.''  The  psychical  distraction  of  this  man 
required  a  peculiar  and  very  careful  mode  of  treatment.  This  fact 
explains  the  unexpected  question  of  the  Redeemer:  "What  is 
thy  name  V  and  the  permission  which  he  granted  to  the  demons, 
who  were  many  in  number,  to  enter  into  the  swine  that  were  feed- 
ing on  a  declivity  of  the  mountain.  As  soon  as  the  swine  felt  the 
foreign  influence  which  seized  them,  they  ran  violently  down  into 
the  sea.  The  owners  of  the  herd,  in  place  of  deriving  a  spiritual 
gain  from  this  temporal  loss,  besought  the  Lord  to  depart  out  of 
their  coasts  (Mark  5  :  1-17).  —  On  another  occasion,  while  the 
Lord  was  on  the  mount  of  transfiguration  (§  145.  2)  with  three 
of  his  disciples,  a  demoniac  child  was  brought  by  his  father  to 
the  other  disciples  at  the  foot  of  the  mount;  the  demoniacal  pos- 
session of  the  boy  was  manifested  by  the  most  frightful  convul- 
sions. The  disciples  in  vain  attempted  to  heal  him.  When  Jesus 
came  down  to  the  multitude,  he  rebuked  the  father  and  all  who 
were  near  him,  on  account  of  their  unbelief,  and  commanded  that 
the  boy  should  be  brought  to  him.  When  the  unclean  spirit  saw 
him,  he  cried  and  rent  the  child  sore.  To  the  father  whose  weak 
faith  exclaimed  "  If  thou  canst  do  any  thing,  have  compassion 
on  us,  and  help  us,"  Christ  replied,  "  If  thou  canst  believe  ;  all 
tilings  are  possible  to  him  that  believeth."  Then  a  deep  feeling 
of  his  need  of  faith  was  awakened  in  the  father,  and,  with  an 
ardent  desire  to  obtain  it,  he  said  with  tears  :  "  Lord,  I  believe ; 
help  thou  mine  unbelief."  At  that  moment  the  Lord  commanded 
the  foul  spirit  to  come  out  of  the  child.     When  his  disciples 


REDEMPTION    AND     SALVATION.  317 

asked  him  afterwards :  "  Why  could  not  we  cast  him  out  V  he 
answered :  "  Because  of  your  unbelief  .  .  .  this  kind  goeth  not 
out,  but  by  prayer  and  fasting"  (Matt.  17  :  14,  &c. ;  Mark  9  : 
14,  &c;  Luke  9  :  37,  &c). 

§  143.   The  Extent  of  the  Labors  of  the  Redeemer. 

1.  The  Redeemer  designedly  confined  his  labors  to  the  people 
of  the  covenant.  He  said  himself:  "  I  am  not  sent  but  unto  the 
lost  sheep  of  the  house  of  Israel"  (Matt.  15  :  24),  and  he  im- 
posed the  same  restriction  on  his  disciples,  until  his  ascension  to 
heaven  should  occur.  "  Go  not,"  said  he,  "  into  the  way  of  the 
Gentiles,  and  into  any  city  of  the  Samaritans  enter  ye  not.  But 
go  rather  to  the  lost  sheep  of  the  house  of  Israel' '  (Matt.  10  :  5, 
6).  His  present  labors  were  merely  introductory,  and  hence,  like 
all  the  Old  Testament  preparations  of  salvation,  as  well  as  for 
similar  reasons  (§  21.  1),  they  were  limited  to  the  seed  of  Abra- 
ham. But  he  repeatedly  declared,  plainly  and  distinctly,  that 
these  barriers  should  hereafter  be  removed.  "Other  sheep  I 
have,"  said  he,  "  which  are  not  of  this  fold :  them  also  I  must 
bring,  and  they  shall  hear  my  voice ;  and  there  shall  be  one  fold, 
and  one  shepherd"  (John  10  :  16).  He  even  declared,  in  tho 
plainest  terms,  that  the  Gentiles  should  enter  into  tho  kingdom 
of  God  before  the  people  of  the  covenant,  who  persisted  in  harden- 
ing their  hearts  (§  119 ;  §  137.  2).  He  accordingly  gave  an  ex- 
press command  to  his  disciples,  immediately  before  his  ascension, 
that  they  should  extend  their  labors  to  all  the  nations  of  the 
earth  (Mark  16  :  15;  Matt.  28  :  19;  Acts  9  :  15). 

2.  It  was  only  in  certain  special  cases  that  he  afforded  relief 
and  gave  instructions  to  Gentiles  and  Samaritans.  He  was  con- 
strained, on  these  few  occasions,  to  depart  from  his  usual  course 
by  the  faith  which  he  beheld,  and  which,  by  its  power  and  depth, 
put  Israel  to  shame.  Analogous  instances  occur  in  the  Old  Tes- 
tament (Naaman  j  the  people  of  Nineveh,  &c).  The  centurion 
of  Capernaum  is  an  instance  (§  140.  2).  Another  is  furnished 
by  the  Syrophenician  woman  (Matt.  15  :  22,  &c. ;  Mark  7  :  24, 
&c).  The  latter  would  not  suffer  herself  to  be  repelled  by  tho 
apparently  harsh  and  offensive  words :  "  It  is  not  meet  to  take 

27* 


318  REDEMPTION    AND    SALVATION. 

the  children's  bread  and  to  cast  it  to  dogs;"  she  was  only  urged 
by  them,  agreeably  to  the  Lord's  real  intention,  to  express  her 
faith  the  more  unequivocally,  as  she  did  in  those  terms  of  deep 
and  touching  humility  :  "  Truth,  Lord  :  yet  the  dogs  cat  of  the 
crumbs  which  fall  from  their  masters'  table."  —  At  another  time 
he  instructed  the  woman  of  Samaria  at  Jacob's  well  near  Sychax 
(Shechem),  concerning  the  water  of  life  and  the  time  when  the 
true  worshippers  should  worship  the  Father  in  spirit  and  in 
truth ;  he  abode  two  days  with  the  Samaritans  of  that  city,  of 
whom  many  believed,  and  said  to  the  woman  :  "  Now  we  believe, 
not  because  of  thy  saying :  for  we  have  heard  him  ourselves,  and 
know  that  this  is  indeed  the  Christ,  the  Saviour  of  the  world" 
(John  eh.  4).  —  Of  the  ten  lepers  whom  Christ  healed  (Luke  17  : 
12-10),  the  only  one  who  returned  to  give  him  thanks  and  glorify 
God,  was  a  Samaritan  (compare  here  also  the  narrative  concern- 
ing the  good  Samaritan,  Luke  10  :  30,  &c). 

§  144.    The  Immediate  Result*  of  the  Labors  of  Christ. 

1.  The  authority  with  which  the  Redeemer  taught,  and  the 
signs  and  wonders  which  he  did,  soon  produced  a  great  sensation 
among  the  people,  and  they  acknowledged  that  a  higher  power 
dwelt  in  him.  They  were  astonished  at  his  doctrine,  and  even 
if,  on  account  of  their  carnal  views  and  feelings  which  regarded 
external  things  alone,  they  could  not  comprehend  the  meaning  of 
his  deep  discourses,  but  on  many  occasions  grossly  perverted  it, 
nevertheless  they  testified  that  he  taught  as  one  that  had  au- 
thority, and  not  as  the  scribes  (Mark  1  :  22).  They  asked : 
"  Whence  hath  this  man  this  wisdom,  and  these  mighty  works  ? 
(Matt.  13  :  54.)  What  new  doctrine  is  this  ?  for  with  authority 
commandeth  he  even  the  unclean  spirits,  and  they  do  obey  him 
(Mark  1  :  27).  Of  a  truth  this  is  the  Prophet,  This  is  the 
Christ.  Never  man  spake  like  this  inan"  (John  7  :  40,  41,  4G). 
They  feared  exceedingly,  they  glorified  God,  and  many  believed 
on  him  when  they  saw  the  signs  which  he  did.  The  sick,  the 
lame,  the  blind,  those  possessed  with  unclean  spirits,  lunatics, 
kc,  were  brought  to  him  from  all  directions,  and  he  healed  them. 
Large  masses  of  people,  governed  merely  by  an  idle  wish  to  see 


REDEMPTION    AND    SALVATION.  319 

his  miracles,  surrounded  him,  and  it  was  often  with  difficulty 
that  he  withdrew  from  their  importunities.  If  he  had  not  exer- 
'  cised  the  utmost  care  and  prudence,  they  would,  long  before  the 
appropriate  time  had  arrived,  have  publicly  declared  him  to  be  the 
Messianic  king  (see,  for  instance,  John  6  :  15). 

2.  But,  on  the  other  hand,  he  also  encountered  on  the  part  of 
the  unstable  and  carnal  people  much  opposition,  violent  contra- 
dictions and  actual  persecution.  They  were  offended  when  he 
spoke  in  terms  of  rebuke  of  their  perverted  and  unbelieving  mind, 
and  declared  them  to  be  unfit  to  enter  into  the  kingdom  of  God, 
or  when  he  refused  to  indulge  their  thirst  for  miracles  and  fulfil 
their  false  Messianic  hopes.  They  called  him  a  gluttonous  man, 
and  a  wine-bibber,  because  he  did  not  sanction  their  self-right- 
eousness and  hypocrisy ;  and  a  friend  of  publicans  and  sinners, 
because  he  showed  kindness  to  repenting  sinners  (Matt.  11  :  19). 
They  persecuted  him,  and  sought  to  slay  him,  because  he  healed 
on  the  sabbath-day  (John  5  :  16),  and  attempted  to  stone  him 
(10  :  31),  because  he  called  himself  the  Son  of  God.  When  he 
exposed  the  vanity  of  their  dependence  on  their  bodily  descent 
from  Abraham,  they  answered  :  "  Say  we  not  well  that  thou  art 
a  Samaritan,  and  hast  a  devil  V  (John  8  :  48).  When  he  re- 
proved them,  in  the  synagogue  in  Nazareth,  on  account  of  their 
unbelief,  they  were  filled  with  wrath,  and  led  him  to  the  brow 
of  the  hill  that  they  might  cast  him  down  headlong,  but,  passing 
through  the  midst  of  them,  he  went  his  way  (Luke  4  :  28-30). 

3.  Even  less  esteem  was  manifested  for  him  in  Galilee  where 
he  passed  the  largest  portion  of  his  time,  insomuch  that  he  him- 
self testified  :  "A  prophet  is  not  without  honor,  save  in  his  own 
country,  and  in  his  own  house"  (Matt.  13  :  57).  He  upbraided 
the  cities  wherein  most  of  his  mighty  works  were  done,  because 
they  repented  not.  "  Wo  unto  thee,  Chorazin !  wo  unto  thee, 
Bethsaida !  for  if  the  mighty  works  which  were  done  in  you  had 
been  done  in  Tyre  and  Sidon,  they  would  have  repented  long  ago 
in  sackcloth  and  ashes.  But  I  say  unto  you,  It  shall  be  more 
tolerable  for  Tyre  and  Sidon  at  the  day  of  judgment  than  for  you. 
And  thou,  Capernaum,  which  art  exalted  unto  heaven,  shalt  be 
brought  down  to  hell :  for  if  the  mighty  works  which  have  been 
done  iu  thee,  had  been  done  in  Sodom,  it  would  have  remained 


320  REDEMPTION    AND    SALVATION. 

until  this  day"  (Matt.  11  :  20-23).  Even  his  own  brethren  did 
not,  at  the  beginning,  believe  in  him  (John  7  :  5).  His  expe- 
rience was  the  same  in  Judea;  there  the  Jews  sought  to  slay 
him  (7  :  1).  In  Samaria  the  people  of  a  village  whither  he  had 
sent  his  disciples  to  make  ready  for  him,  would  not  receive  him 
because  he  was  going  to  Jerusalem,  so  that  John  and  James,  in 
their  zeal,  desired  to  command  that  tire  from  heaven  should  con- 
sume them  (Luke  9  :  52,  &c). 

4.  The  Pharisees,  to  whose  vast  influence  principally  these  un- 
favorable sentiments  are  ascribable,  were  his  most  determined 
enemies.  His  miracles,  which  they  could  not  deny,  proceeded, 
as  they  alleged,  from  the  devil :  "  This  fellow  doth  not  cast  out 
devils,  but  by  Ueelzebub,  the  prince  of  the  devils."  It  was  in 
vain  that  Christ  exhibited  the  absurdity  of  this  charge,  and  urged 
them  to  beware  of  the  sin  against  the  Holy  Ghost,  which  "shall 
not  be  forgiven,  neither  in  this  world,  neither  in  the  world  to 
come"  (Matt.  12  :  24-32.  Sec  the  Obs.  below).  — They  sent 
officers  to  take  him,  and  when  these,  deeply  moved  by  his  words, 
returned  without  bringing  him,  they  angrily  said  :  "Are  ye  also 
deceived  ?  Have  any  of  the  rulers,  or  of  the  Pharisees,  believed 
on  him  ?  Hut  this  people  who  knoweth  not  the  law  are  cursed." 
And  when  Nicodemus,  on  the  same  occasion,  ventured  to  defend 
his  Master,  they  said  to  him  :  "Art  thou  also  of  Galilee  ?  Search 
and  look  :  for  out  of  Galilee  ariseth  no  prophet"  (John  7  :  45,  &c). 
They  agreed  to  put  all  out  of  the  synagogue  who  confessed  that 
he  was  the  Messiah  (John  9  :  22),  and  nothing  but  fear  of  the 
people,  who  were  still  influenced  at  times  to  offer  praise  to  Christ 
with  enthusiasm,  prevented  them  from  adopting  more  violent 
measures.  The  Sadducees,  on  the  other  hand,  self-satisfied,  and 
in  their  unbelief  yielding  to  the  pride  of  human  reason,  took  no 
interest  in  Christ,  and  it  is  only  at  a  late  period  that  they  seek 
him  in  order  to  obtain  an  opportunity  for  displaying  their  trivial 
wit  (§  148.  4). 

Obs.  —  As  the  sin  against  the  Holy  Ghost  can  be  forgiven  neither 
in  this  life  nor  in  the  life  to  come,  and  as,  nevertheless,  God  "will 
have  all  men  to  be  saved,  and  to  come  unto  the  knowledge  of  the 
truth"  (1  Tim.  2:4;  Ezek.  33  :  11 ;  2  Pet.  3:9);  it  can  be  no  other 
than  a  deliberate  and  obstinate  hardening  of  the  heart  against  the 


REDEMPTION    AND    SALVATION.  321 

grace  of  God  in  Christ  which  is  manifested  to  man.  It  is  termed  a 
sin  against  the  Holy  Ghost,  because  the  communication  aud  the  ap- 
propriation of  grace  occur  through  the  Holy  Ghost.  The  Pharisees 
were  at  least  drawing  near  to  the  commission  of  this  sin,  for  while 
they  alleged  that  the  miracles  of  Christ  proceeded  from  the  devil, 
they  hardened  themselves  consciously  and  wickedly  against  the  tes- 
timony of  the  Spirit  of  God  who  furnished  them  with  incontestable 
evidence  that  these  miracles  were  divine. 

§  145.    The  Transfiguration  of  Christ. 

1.  The  nearer  the  time  was  in  which  the  Redeemer's  work 
should  be  completed  by  his  death  and  resurrection,  the  more  was 
his  holy  soul  occupied  with  these  events,  which  originated  in  the 
purest  and  most  perfect  love.  He  had  previously  given  his  dis- 
ciples occasional  intimations  only  respecting  this  termination  of 
his  earthly  labors.  But  during  his  last  abode  in  Galilee,  he  told 
them  plainly  and  distinctly  "  that  he  must  go  unto  Jerusalem, 
and  suffer  many  things  —  and  be  killed,  and  be  raised  again  the 
third  day"  (Matt.  16  :  21).  Then  the  Lord  encountered  a  new 
temptation,  stronger  perhaps  than  the  first  to  which  he  was  ex- 
posed at  the  commencement  of  his  ministry,  because  it  came  from 
a  beloved  disciple,  and  was  apparently  a  manifestation  of  the 

,  most  tender  love.  For  Peter  (the  same  disciple  who  had,  with 
invincible  faith,  just  made  the  confession  :  "  Thou  art  the  Christ, 
the  Son  of  the  living  God,"  and  whom,  in  view  of  it,  the  Lord 
had  pronounced  to  be  blessed  and  had  denominated  the  man  who 
is  as  a  rock,  §  131.  3,  Obs.)  now  took  him  aside,  and  said  : 
"  Be  it  far  from  thee,  Lord  :  this  shall  not  be  unto  thee."  But 
the  Saviour  recognized  in  this  manifestation  of  carnal  love  the 
influence  of  Satan,  and  said  to  Peter:  "Get  thee  behind  me, 
Satan ;  thou  art  an  offence  unto  me :  for  thou  savorest  not  the 
things  that  be  of  God,  but  those  that  be  of  men"  (Matt.  10  :  23). 

2.  Matt.  17  :  1,  &c.  (Mark  9  :  2,  &c.  j  Luke  9  :  28,  &c).  — 
Six  days  afterwards,  Jesus  took  Peter,  James  and  John,  and 
brought  them  up  into  a  high  mountain  apart  (mount  Tabor,  ac- 
cording to  tradition).  Here  the  disciples  fell  asleep.  When  they 
awoke,  Jesus  was  transfigured  before  them  j  his  face  shone  as  the 
sun,  his  raiment  was  white  as  the  light,  and  Moses  and  Elias 


322  REDEMPTION    AND    SALVATION. 

[Elijah]  who  were  with  him,  spoke  concerning  his  approaching 
death.  Peter,  transported  with  the  blessedness  of  this  heavenly 
view,  exclaimed:  "Lord,  it  is  good  for  us  fo  be  here:  if  thou 
wilt,  let  us  make  here  three  tabernacles;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias."  "While  he  yet  spoke,  a  bright 
cloud  overshadowed  them,  and  a  voice  out  of  the  cloud  said  : 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased  :  hear  ye 
him."  The  disciples  fell  on  their  face  and  worshipped,  and  when 
Jesus  raised  them  up,  the  visitants  had  disappeared.  He  charged 
the  disciples  to  tell  the  vision  to  no  man  until  he  was  risen  again 
from  the  dead.  He  added  certain  instructions  respecting  the  ful- 
filment of  prophecy  (Mai.  4  :  5,  §  109.  3),  and  said  that  Eliaa 
truly  should  first  come,  and  restore  all  things  (for  the  Lord's  second 
appearance  unto  judgment),  but  that,  already  at  his  first  appear- 
ance in  lowliness,  an  Elias  had  appeared  in  John  the  Baptist. 

Ons.  —  The  baptism  of  the  Redeemer  introduced  the  first  division 
of  the  labors  belonging  to  his  office :  the  second  was  introduced  by 
his  transfiguration.  On  both  occasions  he  received  the  same  testi- 
mony of  his  Son ship  and  of  his  acceptablencss  on  high.  At  his 
baptism,  lie  announced  his  resolution  to  "fulfil  all  righteousness;" 
at  his  transfiguration  he  spoke  with  Moses  and  Elias  concerning  his 
sufferings  and  death  (Luke  0  :  31).  During  the  period  intervening 
between  his  baptism  and  the  present  event,  it  was  specially  his  ac- 
tive obedience  which  had  been  approved,  but  it  was  henceforth 
his  passive  obedience  which  should  be  specially  manifested.  As  the 
transfiguration  glances  retrospectively  at  the  commencement  of  his 
work,  so  too,  it  glances  prospectively  at  its  completion,  namely, 
the  resurrection.  The  way  is  now  in  the  course  of  being  prepared 
for  the  glorification  of  his  earthly  human  nature,  which  was  per- 
fected in  his  resurrection.  The  power  with  which,  after  his  suffer- 
ings, he  subdued  death  and  corruption,  dwelt  in  him  from  the  be- 
ginning, but  it  is  now  only  that  it  shines  forth  through  the  dark  veil 
of  the  flesh  as  a  type  and  pledge  of  a  future  complete  and  abiding 
glorification.  Moses  and  Elias,  the  fathers  of  the  old  covenant,  the 
representatives  of  the  law  and  of  prophecy,  here  receive  the 
joyful  tidings  concerning  the  fulfilment  of  all  the  institutions  of  sal- 
vation belonging  to  the  Old  Testament ;  the  three  disciples  of  Jesus, 
the  fathers  of  the  Christian  Church,  the  representatives  of  the  dif- 
ferent Christian  tendencies  (§  131.  3,  Obs.),  here  recognize  the  unity 
of  the  old  and  new  covenants,  and   the   connection   between   the 


REDEMPTION    AND    SALVATION.  323 

earthly  and  the  heavenly  kingdom  of  God.  As  the  transfiguration 
or  glorification  of  Christ  was  still  incomplete,  and  could  not  be  un- 
derstood until  it  was  completed,  he  charged  the  disciples  to  tell  no 
man  of  it,  until  his  resurrection  had  occurred. 

§  146.    The  Anointing  in  Bethany. 

John  12  :  1,  &c.  (Matt.  26  :  6,  &c. ;  Mark  14  :  3,  &c).  — 
Christ  entered  Jerusalem  the  third  and  last  time  during  his  public 
ministry,  for  the  purpose  of  keeping  the  passover.  He  reached 
Bethany,  which  was  scarcely  two  miles  distant  from  Jerusalem, 
six  days  before  the  festival.  While  he  sat  at  meat  in  the  house 
of  Simon  the  leper,  Martha,  who  was  connected  with  the  family, 
served  her  revered  Master  at  the  table,  and  Lazarus,  whom  he 
had  raised  from  the  dead,  appeared  as  one  of  the  guests.  Then 
Mary,  who  had  undoubtedly  heard  those  discourses  of  the  Lord 
in  which  he  made  frequent  mention  of  his  approaching  death, 
impelled  by  a  presentiment  which  her  love  had  quickened,  took  a 
vessel  filled  with  costly  ointment  of  spikenard,  poured  it  on  the 
Redeemer's  head,  anointed  his  feet,  and  wiped  them  with  her 
hair.  Judas  Iscariot  expressed  his  dissatisfaction  that  so  large 
a  sum  of  money  had  been  needlessly  wasted,  as  he  alleged,  and 
not  given  to  the  poor ;  the  other  disciples,  who  did  not  suspect 
that  thievish  habits  and  a  thirst  for  money  had  suggested  these 
thoughts  to  him  who  had  charge  of  the  common  purse,  concurred 
with  Judas,  without  being  governed  by  his  motives.  But  the 
Lord  defended  the  act  of  Mary,  which  was  an  expression  of  the 
most  tender  and  thoughtful  love.  "  Let  her  alone,"  he  said : 
"  against  the  day  of  my  burying  hath  she  kept  this.  For  the 
poor  always  ye  have  with  you  j  but  me  ye  have  not  always.  — 
Verily  I  say  unto  you,  Wheresoever  this  gospel  shall  be  preached 
in  the  whole  world,  there  shall  also  this,  that  this  woman  hath 
done,  be  told  for  a  memorial  of  her."  Then  Judas  went  to  the 
chief  priests,  and  said :  "  What  will  ye  give  me,  and  I  will  de- 
liver him  unto  you?"  They  offered  him  thirty  pieces  of  silver 
(the  price  of  a  slave,  Exod.  21  :  32),  but  did  not  consider  that 
thereby  they  fulfilled,  against  their  will,  that  which  was  written 
concerning  Christ  (Zech.  11  :  12-14).  From  that  time  Judas 
•ought  opportunity  to  betray  him. 


324  REDEMPTION    AND    SALVATION. 

Obs. — When  the  delicate  and  self-sacrificing  love  of  Mary  is  con- 
trasted with  the  impure  thirst  of  Judas  for  gold,  tho  whole  occur- 
rence appears  in  a  clear  light,  and  furnishes  important  instructions. 
To  the  former  the  most  costly  object  which  she  possesses,  does  not 
seem  too  precious  to  be  employed  in  rendering  honor  to  her  Lord ; 
to  tho  latter  no  artifice  seems  too  base  by  which  his  love  of  money 
may  be  gratified.  Mary  yields,  in  her  simplicity,  to  the  impulse  of 
her  loving  heart ;  her  purpose  is  accomplished,  and  she  performs  an 
act,  the  deep  significance  of  which  she  does  not  herself  understand, 
or  of  which  she  has  perhaps  merely  an  indistinct  conception.  Judas 
yields  to  tho  Satanic  impulse  of  his  heart,  and,  without  clearly  un- 
derstanding or  suspecting  the  nature  of  the  results,  he  too  accom- 
plishes his  purpose.  Mary's  act  is  beheld  with  admiration  in  every 
age;  the  act  of  Judas  strikes  every  sensitive  heart  with  horror  and 
dismay. 

§  147.    The  Messiah's  Entrance  into  Jerusalem. 

1.  Matt.  21  :  1,  &c.  (Mark  ch.  11;  Luke  ch.  10;  John  ch. 
12.)  —  On  the  next  day  (Sunday),  Jesus  prepares  to  enter  the 
city  of  Jerusalem.  By  applying  the  prophecy  in  Zechariah  9  :  9 
(§  109.  2)  to  himself,  he  announces  openly  and  distinctly  to  the 
world  that  he  is  the  Messiah  ;  he  rides  into  the  city  "  sitting 
upon  a  colt  the  foal  of  an  ass."  When  the  tidings  that  he  was 
approaching  reached  the  people  who  were  assembled  in  large 
numbers  for  the  purpose  of  keeping  the  feast,  they  hastened  to 
meet  him  with  branches  of  palm-trees  in  their  hands;  they  spread 
their  garments  in  the  way,  and  joyfully  exclaimed  :  "  Hosanna !'' 
(that  is:  Lord,  hip!  or,  Save,  0  Lord!  see  Ps.  118  :  25,  26.) 
"  Blessed  is  he  that  conieth  in  the  name  of  the  Lord  :  Hosanna 
in  the  highest."  But  the  Pharisees  said  among  themselves  : 
"  Perceive  ye  how  ye  prevail  nothing?  behold,  the  world  is  gone 
after  him."  Some  of  them  desired  him  to  restrain  the  people, 
but  he  answered:  "I  tell  you,  that  if  these  should  hold  tin  ir 
peace,  the  stones  would  immediately  cry  out."  When  he  was 
come  near  he  looked  with  grief  at  the  city,  and  amid  the  loud 
rejoicing  of  the  people,  he  said,  as  he  wept  over  the  city :  "  If 
thou  hadst  known,  even  thou,  at  least  in  this  thy  day,  the  things 
which  belong  unto  thy  peace !  but  now  they  are  hid  from  thine 
eyes."  For  he  saw  in  spirit  all  the  misery  and  the  ruin  which 
the  impenitence  of  the  city  brought  upon  itself. 


REDEMPTION    AND    SALVATION.  325 

Obs.  1.  —  Christ  had  hitherto  carefully  suppressed  every  attempt 
of  the  people  to  proclaim  him  as  the  Messianic  king.  He  could  have 
successfully  adopted  the  same  course  on  the  present  occasion,  but  his 
"  hour"  had  now  arrived,  and  he  even  encourages  the  enthusiasm  of 
the  people,  to  which  a  new  impulse  had  been  communicated  by  the 
restoration  of  Lazarus  to  life.  Still  his  measures  are  even  now 
adapted  to  show  by  the  humility  and  lowliness  of  his  appearance, 
the  contrast  between  his  kingdom  and  the  kingdoms  of  the  world. — 
It  was  indispensable  that  his  Messianic  royal  dignity  should  be  pub- 
licly acknowledged  at  the  proper  time ;  if  the  people  had  been  silent, 
the  very  stones  would  have  proclaimed  him  with  loud  hosannas ;  it 
was,  nevertheless,  equally  indispensable  that  this  public  recognition 
should  immediately  precede  his  last  and  most  severe  sufferings.  An 
external  connection  between  the  "  Hosanna"  of  the  people  and  their 
demand :  "  Crucify  him,  Crucify  him,"  was  established  through  the 
hatred  of  the  Pharisees  —  an  internal  connection  was  established 
through  the  counsel  of  God  ;  for  the  throne  on  which  Christ  should 
appear  when  taking  possession  of  dominion  over  the  whole  world, 
was  the  cross. 

Obs.  2. —  "  The  day  on  which  Christ  first  showed  himself  on  this 
occasion,  in  Jerusalem  —  the  tenth  of  the  first  month,  Nisan,  was 
doubtless  chosen  by  him  designedly ;  it  was  the  day  appointed  (ac- 
cording to  Exodus  12  :  3)  for  selecting  the  paschal  lamb  of  the  Old 
Testament.  No  one,  however,  besides  himself,  then  knew  that  He 
was  chosen  to  be  himself  the  true  and  eternally  valid  paschal 
lamb." 

2.  Mark  11  :  12,  &c.  (Matt.  21  j  Luke  19.)  —  On  tho  next 
day  (Monday),  when  the  Lord  again  entered  the  city  (for  during 
this  period  he  usually  retired  in  the  evening  to  the  peaceful 
domestic  circle  which  he  found  in  Bethany),  he  laid  the  sym- 
bolically significant  curse  on  the  fig-tree,  which  was  full  of  leaves 
but  furnished  no  fruit  (§  137.  2).  He  then  proceeded  to  tho 
temple  for  the  purpose  of  repeating  the  act  which  he  had  per- 
formed at  the  commencement  of  his  public  ministry  (John  2  :  13, 
&c.)j  in  virtue  of  his  Messianic  and  prophetic  authority,  he 
cleansed  the  temple  which  was  again  defiled  by  the  traffic  of 
buyers,  sellers  and  money-changers  who  had  resumed  their  places 
in  the  court  of  the  Gentiles.  Even  the  children  greeted  the  Son 
of  David  with  their  hosannas,  and  when  the  Pharisees  expressed 

28 


326  REDEMPTION     AND     SALVATION. 

their  displeasure,  he  replied  :  "  Have  ye  never  read  (Ps.  8  :  2), 
Out  of  the  mouths  of  babes  and  sucklings  thou  hast  perfected 
praise?"   (Matt.  21  :  15,  1G.) 

§  IIs1.    The  Counsel  taken  by  the  Enemies  of  Jesus  against  Him. 

1 .  Matt.  ch.  21.  —  Immediately  after  the  restoration  of  Lazarus 
to  life,  the  Sanhedrin,  had  resolved  to  put  Jesus  to  death.  "If 
we  let  him  thus  alone,"  they  said,  "all  men  will  believe  on  him: 
and  the  Romans  shall  come,  and  take  away  both  our  place  and  na- 
tion." Caiaphas,  the  high-priest  of  that  year,  replied:  "Ye 
know  nothing  at  all,  nor  consider  that  it  is  expedient  for  us,  that 
one  man  should  die  for  the  people,  and  that  the  whole  nation 
perish  not."  In  this  remarkable  saying,  the  counsel  of  Satan 
and  the  counsel  of  God  wonderfully  come  together,  in  order  to 
accomplish  that  which  the  eternal  grace  of  God  "determined  be- 
fore to  be  done"  (Acts  4  :  28) ;  it  is,  likewise,  not  only  the  lan- 
guagc  of  the  cunning  and  malice  of  the  high-priest,  but  also  the 
last  prophetic  declaration  that  proceeded  from  the  gift  of  pro- 
phecy attached  to  the  office  of  the  high-priest  (John  1 1  :  46-53). 

2.  Matt.  21  :  23,  &c.  —  The  occurrences  of  the  preceding 
days  brought  this  resolution  of  the  Sanhedrin  to  maturity.  As 
Jesus  was  teaching  in  the  temple  on  the  next  day  (Tuesday),  the 
chief  priests  and  elders  demanded  of  him  the  evidences  of  his 
authority  to  exercise  the  office  of  a  prophet.  As  these  were  al- 
ready furnished  in  part  by  the  mission  of  John  the  Baptist,  the 
Lord  answered  on  this  occasion  by  proposing  the  question  :  "The 
baptism  of  John,  whence  was  it?  from  heaven,  or  of  men?" 
Embarrassed  by  their  fear,  on  the  one  hand,  of  the  people  who 
held  John  as  a  prophet,  and,  on  the  other,  of  the  reply  which 
Christ  could  make,  they  were  compelled  to  say:  "We  cannot 
tell."  Then  the  Redeemer  said  to  them:  "Neither  tell  I  you 
by  what  authority  I  do  these  things."  For  the  purpose  of  con- 
vincing his  enemies  that  the  position  which  they  assumed,  ex- 
cluded them  from  the  kingdom  of  God,  he  subjoined  the  three 
parables  of  the  two  sons,  sent  by  their  father  into  the  vineyard, 
of  the  vineyard  let  out  to  husbandmen,  who  slew  the  householder's 
servants,  and  last  of  all  his  son  also,  and  of  the  marriage  of  the 
Icing's  son  (§  137.  3). 


REDEMPTION    AND    SALVATION.  327 

3.  Matt.  22  :  15,  &c.  —  The  Pharisees  now  adopted  a  new 
plan,  in  consequence  of  which  they  combined  with  the  officers 
attached  to  the  court  of  Herod  (who  were  favorable  alike  to  the 
sect  of  the  Sadducees  and  the  Roman  power),  in  proposing  a 
captious  question  to  Christ:  "Is  it  lawful  to  give  tribute  to 
Caesar,  or  not?"  An  affirmative  answer  would,  as  they  were 
persuaded,  arouse  the  wrath  of  the  people,  while  a  negative  an- 
swer would  lead  to  a  judicial  inquiry  on  the  part  of  the  Roman 
government.  But  the  Lord  penetrated  their  malicious  designs, 
and  plainly  taught  them  that  the  image  of  the  Roman  emperor 
on  the  coin  in  his  hand  testified,  that  since  they  had  not  given 
unto  God  the  things  that  are  God's,  they  deserved  the  chastise- 
ment of  giving  by  compulsion  to  the  emperor  or  Caesar  the  things 
that  were  Caesar's.  The  power  of  truth  in  the  answer  of  Christ, 
and  the  consciousness  of  their  own  guilt  which  it  produced,  rent 
asunder  the  snare  in  which  they  had  hoped  to  entangle  him,  and 
they  departed  with  shame. 

4.  Matt.  22  :  23,  &c.  —  On  the  same  day  the  Sadducees  ap- 
proached the  Lord  for  the  purpose  of  displaying  their  profane 
wit  by  relating  the  tale  of  the  seven  husbands  of  one  woman ; 
they  had,  no  doubt,  frequently  embarrassed  others  with  success 
by  the  same  means,  and  compelled  them  to  confess  their  inability 
to  determine  of  which  of  the  seven  brethren  the  woman  should 
be  the  wife  in  the  resurrection.  The  Redeemer  repelled  the 
shaft  which  their  unholy  levity  directed  against  him,  by  teaching 
them  that  "in  the  resurrection  they  neither  marry,  nor  are  given 
in  marriage,  but  are  as  the  angels  of  God  in  heaven  jM  and  he 
explained  to  them  that  the  very  name,  "the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob,"  by  its  deep  im- 
port, bore  witness  against  their  unbelief.  He  instructed  one  of 
the  Pharisees  who  was  governed  by  better  motives  than  the  ma- 
jority of  the  sect,  concerning  the  great  commandment  in  the 
law,  and  proposed  to  the  others  the  question  :  "  What  think  ye 
of  Christ  ?  whose  son  is  he  V*  They  readily  answer  :  "  The  son 
of  David/'  but  cannot  solve  the  problem  that  David's  son  is  also 
David's  Lord ;  and  from  that  day  no  man  ventured  to  ask  him 
any  more  questions. 


328  REDEMPTION    AND    SALVATIO 


§  149.    Christ's  Predictions  respecting  the  Destruction  of  Jeru- 
salem and  the  End  of  thr   World. 

1.  Matt.  eh.  23,  24.  — The  Lord  now  proceeds  to  bear  witness 
in  the  most  emphatic  and  uncompromising  manner,  in  the  pre- 
sence of  the  people  and  his  disciples,  against  all  Pharisaic  hy- 
pocrisy, and  against  all  righteousness  derived  from  outward  works. 
He  addresses  the  Pharisees,  and  exclaiming  with  solemnity  eight 
times:  "  Wo  unto  you!"  he  exposes  the  hidden  Satanic  depths 
of  their  hearts,  alienated  as  they  are  from  God,  and  announces 
that  their  course  is  inevitably  bringing  the  divine  judgment  of 
total  ruin  upon  the  holy  city  and  the  temple.  The  Redeemer, 
filled  with  holy  grief,  pronounced  the  appalling  words:  "  0  Jeru- 
salem, Jerusalem,  thou  that  killest  the  prophets,  and  stonest 
them  which  arc  sent  unto  thee,  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gatherc  th  her  chickens  under 
her  wings,  and  ye  would  not!  Behold,  your  house  is  left  unto 
you  desolate"  When  the  disciples  immediately  afterwards  di- 
rected his  attention  again  to  the  buildings  of  the  temple,  he  said: 
"  Verily,  I  say  unto  you,  There  shall  not  be  left  here  one  stone 
upon  another,  that  shall  not  be  thrown  down."  On  reaching  the 
mount  of  Olives  which  afforded  a  view  of  the  temple  and  the 
holy  city  in  all  their  splendor  (§  75.  2),  the  disciples  said  to  him: 
"Tell  us,  when  shall  these  things  be?  and  what  shall  be  the 
sign  of  thy  coming,  and  of  the  end  of  the  world  ?"  Then  the 
Lord  distinctly  portrayed,  in  prophetic  language,  the  development 
of  the  kingdom  of  God  in  the  last  days  (Matt.  ch.  24). 

Obs.  —  The  prophet's  survey  of  the  future,  in  general,  is  governed 
by  influences  which,  in  some  degree,  resemble  the  rules  of  perspec- 
tive ;  prominent  objects,  which  may  be  in  reality  remote  from  each 
other,  seem,  when  thus  surveyed,  to  occupy  positions  which  are  the 
same,  or  nearly  the  same.  Now,  the  predictions  of  the  Redeemer, 
uttered  during  the  period  in  which  he  divested  himself  on  earth  of 
his  divine  majesty,  were  governed  by  the  same  laws  which  the  pro- 
phetic views  of  the  future,  taken  by  ordinary  prophets,  observed. 
(Mark  13  :  32  and  \  133.  1,  Ons.  3.)  He  accordingly  described  the 
future  as  one  entire  scene,  without  minutely  defining  the  succession 
of  time  in  such  a  manner  as  it  will  actually  appear,  when  the  facta 


REDEMPTION    AND    SALVATION.  329 

themselves  shall  occur  in  the  fulfilment  of  the  prophecy:  The  two 
prominent  objects  which  occupy  the  foreground  of  the  picture  are  — 
the  final  judgment  overtaking  the  people  of  the  covenant  and  holy 
city — and  the  last  Judgment,  when  all  the  world  shall  be  judged  ; 
and,  as  the  former  is  a  type  of  the  latter,  the  description  of  the  one 
is  the  basis  on  which  the  description  of  the  other  is  established. — 
The  present  prophecy  commences  with  the  announcement  of  the 
signs  preceding  the  Judgment,  and  then  describes  the  actual  occur- 
rence of  the  Judgment  itself,  and,  particularly,  the  catastrophes  ac- 
companying it.  (I  195,  &c.)  The  destruction  of  Jerusalem  and  of 
the  temple,  the  abomination  of  desolation  standing  in  the  holy  place, 
and  the  unparalleled  misery  and  distress  of  that  day,  appear  as  a 
type  and  prelude  of  the  last  catastrophe  of  the  world  accompanying 
the  Judgment.  The  announcement  that  the  precise  time  of  this 
Judgment  is  not  a  subject  of  revelation,  is  followed,  in  conclusion, 
by  a  reference,  assuming  the  character  of  a  warning,  to  the  judgment 
of  the  Deluge  (|  17.  1),  and  by  an  exhortation  to  be  watchful  and 
always  ready,  "  for  in  such  an  hour  as  ye  think  not,  the  Son  of  man 
cometh." 

2.  Matt.  25  : 1,  &c. — This  prophetic  discourse  is  succeeded  by 
the  parables  of  the  ten  virgins,  and  of  the  talentSj  which  constitute 
a  continuation  of  the  preceding  discourse  in  connection  with  a 
description  of  the  last  Judgment,  under  the  image  of  a  shepherd 
dividing  his  sheep  from  the  goats.  In  these  latter  portions,  the 
last  Judgment  is  represented  as  an  act  of  separation,  and  spe- 
cially, as  the  last  or  final  and  unchangeable  separation  of  those 
who,  amid  the  struggles  and  trials  of  life,  had  sincerely  kept  the 
faith  which  worketh  by  love,  from  those  who,  through  their  luke- 
warmness,  sloth  or  obstinate  unbelief,  had  failed  to  receive  the 
salvation  offered  to  them,  and  therefore  remained  destitute  of  the 
fruits  of  faith  and  love.  (§  200.  2,  Obs.)  —  After  Jesus  had 
finished  all  these  sayings,  he  withdrew  from  Jerusalem,  in  order 
that  he  might  pass  the  last  two  days  without  interruption,  in  the 
company  of  his  disciples.  In  the  mean  time,  his  enemies  again 
assembled  in  the  palace  of  the  high-priest,  and  consulted  that 
they  might  take  Jesus  by  subtilty,  and  kill  him.  But  they  said  : 
u  Not  on  the  feast-day,  lest  there  be  an  uproar  among  the  people." 
(Matt.  26  :  1-5.) 
28* 


330  REDEMPTION    AND    SALVATION. 

Obs.  —  Although  the  success  of  the  plan  adopted  by  the  ertemies 
of  Jesus  seemed  to  depend  strictly  on  the  postponement  of  active 
measures  until  the  festival  season  had  terminated,  they  were,  never- 
theless, impelled  by  the  unexpectedly  rapid  development  of  circum- 
stances and  the  violence  of  their  hatred,  which  was  even  greater 
than  their  prudence,  to  carry  it  immediately  into  effect.  Thus  their 
acts  were,  contrary  to  their  own  purposes,  rendered  subservient  to 
the  designs  of  (Jod  ;  for  it  was  appointed  that  Jesus  should  die  pre- 
cisely at  the  feast  of  the  passover,  in  order  to  indicate  that  he  was 
the  true  and  eternally  valid  paschal  sacrifice.  (See  \  150.  3,  Ons.) 

§  150.    The  Passover  and  the  last  Diseemrses  of  Jesus. 

1.  Matt.  2G  :  17,  &c.j  Mark  14;  Luke  22;  John  13.  — On 
the  first  day  of  the  feast  of  unleavened  bread  (the  fourteenth  of 
Nisan,  and  in  this  year,  Thursday),  the  Lord  sent  refer  and 
John  to  make  the  necessary  preparations  for  eating  the  paschal 
supper.  When  the  hour  had  arrived,  and  the  Lord  was  sitting 
down  at  the  table  with  the  twelve,  the  feet  of  the  guests  should 
have  been  previously  washed,  according  to  the  Jewish  custom, 
but  none  of  the  disciples  were  prompted  by  their  feelings  to  per- 
form this  servile  work  in  humility.  Then  the  Redeemer  him- 
self rose  and  washed  the  feet  of  his  disciples,  in  order  to  shame 
them  and  teach  them  a  lesson  of  humility.  When  he  came  to 
Peter,  the  latter,  deeply  bumbled,  said  :  "Thou  shalt  never  wash 
my  feet."  The  Lord  rebuked  him,  because  he  was  still  unable 
to  understand  this  symbolical  act,  and  said  :  "  If  I  wash  thee  not, 
thou  hast  no  part  with  me."  Peter  now  replied  :  "  Lord,  not  my 
feet  only,  but  also  my  hands  and  my  head."  Jesus  answered  : 
"  He  that  is  washed  necdeth  not  save  to  wash  his  feet,  but  is 
clean  every  whit :   and  yo  are  clean,  but  not  all." 

Obs. — Christ  establishes  a  connection  between  the  washing  of  the 
feet  and  the  baptism  of  John.  The  disciples  received  through  the 
latter  their  first  consecration  to  the  kingdom  of  God,  and  had  part 
with  Christ;  the  whole  man  had  been  symbolically  cleansed  by  it. 
But  as  they  had  again  become  unclean  through  their  daily  inter- 
course with  the  world  (not  the  whole  body,  however,  but  only  the 
feet),  it  was  necessary  that  this  uneleanncss  also  should  be  removed, 
in  order  that  they  might  continue  to  have  part  with  Christ,  and  be 
qualified  to  partake  of  that  meal  by  which  their  communion  with 


REDEMPTION    AND    SALVATION.  331 

him  was  established.  Herein  consisted  the  symbolical  meaning  of 
the  washing  of  the  disciples'  feet. — The  baptism  of  John,  and  the 
washing  of  the  feet  previous  to  the  paschal  meal,  correspond  to 
Christian  Baptism  and  the  remission  of  sins  previous  to  the  reception 
of  the  Lord's  Supper.  The  gifts  which  were  symbolically  exhibited 
in  the  former,  are  really  bestowed  in  the  latter. 

2.  Matt.  26  :  21,  &c.;  Mark  14;  Luke  22;  John  13.  — The 
paschal  lamb  was  placed  before  them,  and  the  passover  com- 
menced. "  With  desire  I  have  desired,"  said  the  Redeemer,  "  to 
eat  this  passover  with  you  before  1  suffer.  For  I  say  unto  you, 
I  will  not  any  more  eat  thereof,  until  it  be  fulfilled  in  the  king- 
dom of  God."  (Luke  22  :  15,  16.)  When  he  gave  the  first  cup 
to  the  disciples,  according  to  the  custom  observed  at  the  festival, 
he  said :  "  I  say  unto  you,  I  will  not  drink  henceforth  of  this 
fruit  of  the  vine,  until  that  day  when  I  drink  it  new  with  you 
in  my  Father's  kingdom."  While  they  were  eating  the  paschal 
meal,  Jesus  said  :  "  Verily,  I  say  unto  you,  That  one  of  you  shall 
betray  me,"  and  after  indicating  to  the  disciple  who  lay  on  his 
breast  the  individual  to  whom  he  referred,  by  giving  a  sop  to 
Judas,  he  said  to  the  latter:  "That  thou  doest,  do  quickly." 
The  hour  had  arrived  in  which  Judas  was  to  make  a  final  deci- 
sion. After  the  sop,  Satan  entered  into  him ;  Judas  went  out 
immediately.  "And  it  was  night"  in  his  soul  also.  (John  13  : 
21-30.) 

Obs.  —  The  recital  of  this  exposure  of  the  traitor  in  the  Gospel  of 
Matthew,  precedes  the  account  which  he  gives  of  tho  institution  of 
the  Lord's  Supper,  while  this  order  is  reversed  in  Luke,  whence  it 
becomes  doubtful  whether  Judas  was  still  present  at  the  institution 
or  had  previously  departed.  According  to  Luke  22  :  20,  the  institu- 
tion occurred  after  the  conclusion  of  the  paschal  meal  —  the  traitoi 
was  exposed  before  the  latter  was  concluded,  according  to  Matt.  26  : 
23  ;  John  13  :  26 ;  and  withdrew  immediately  after  he  had  received 
the  sop  (John  13  :  30) ;  this  combination  of  the  passages  seems  to 
show  conclusively  that  Judas  was  no  longer  present  when  the  Lord's 
Supper  was  instituted.  On  the  other  hand,  the  passage  in  Luke  22  : 
21  seems  to  indicate  as  clearly  that  he  was  present  and  also  received  it. 
It  would  therefore  be  difficult,  in  attempting  to  answer  this  question, 
to  obtain  absolute  certainty. —  Far  less  importance  is  to  be  attached 
to  an  apparont  discrepancy  between  John  and  Matthew ;  the  former 


332  REDEMPTION    AND    SALVATION. 

connects  the  exposure  of  the  traitor  with  the  Lord's  act  of  giving 
him  the  sop,  while  according  to  the  representation  of  the  latter,  both 
dij>  in  the  dish  at  the  same  time.  Various  easy  modes  of  removing 
the  difficulty  occur ;  both  may  have,  for  instance,  dipped  in  the  dish 
at  the  same  time,  and  the  Lord  have  immediately  given  the  sop  to 
Judas,  before  their  hands  were  withdrawn. 

3.  Matt.  20  :  26-29  (Mark  14;  Luke  22  j  1  Cor.  11).— 
Scarcely  had  the  traitor  departed,  when  the  Kedcemer's  love 
expressed  its  strength  in  the  solemn  words :  "  Now  is  the  Son 
of  man  glorified,  and  God  is  glorified  in  him.     Little  children, 

yet  a  little  while  I  am  with  you A  new  commandment  I 

give  unto  you,  That  ye  love  one  another;  as  I  have  loved  you, 
that  ye  also  love  one  another.  By  this  shall  all  men  know  that 
ye  are  my  disciples,  if  ye  have  love  one  to  another"  (John  13  : 
30-35).  The  ordinary  paschal  meal  was  now  ended.  Then  Jesus 
again  took  bread ;  and  when  he  had  given  thanks,  he  brake  it, 
and  gave  it  to  the  disciples,  and  said:  "Take,  eat;  this  is  my 
body,  which  is  given  for  you  :  this  do,  in  remembrance  of  me." 
After  the  same  manner  also  he  took  the  cup,  and  said  :  "  Drink 
ye  all  of  it ;  this  cup  is  the  New  Testament  in  my  blood,  which 
is  shed  for  you,  for  the  remission  of  sins :  this  do  ye,  as  oft  a^  ye 
drink  it,  in  remembrance  of  me." 

Obs.  —  The  type  contained  in  the  paschal  meal  of  the  Old  Testa- 
tament  is  fulfilled  in  the  Lord's  Supper.  Christ  is  the  true  archetypal 
paschal  lamb  (1  Cor.  5:7:  John  19  :  3G),  for  he  gave  himself  and 
suffered  death  for  us,  in  order  that  we  and  all  who  believe  in  him 
might  be  saved  from  destruction  and  be  delivered  from  the  bondage 
of  sin  ;  he  gives  to  us  his  flesh  and  blood  to  eat  and  drink  (John 
ch.  6),  that  had  been  offered  in  death,  restored  and  glorified  in  his 
resurrection,  and,  after  his  ascension  to  heaven,  invested  with  the 
fulness  of  divine  power  and  glory.  —  The  significance  of  the  Lord's 
Supper  as  a  permanent  institution  by  which  the  most  intimate  and 
essential  communion  of  life  with  the  Redeemer  is  secured  by  be- 
lievers of  the  new  covenant,  will  be  considered  in  \  190 ;  our  atten- 
tion at  present  is  occupied  with  the  meal  alone  at  which  it  was  insti- 
tuted. The  institution  of  this  Sacrament  was  indeed  the  chief  pur- 
pose of  that  meal.  Still,  that  meal  was  not  an  empty  form  in  itself, 
possessing  a  significant  character  for  future  times  alone,  but  was,  on 
the  contrary,  unquestionably  the  medium  through  which  a  real  or 


REDEMPTION    AND    SALVATION.  333 

actual  communion  of  life  between  the  Lord  and  the  disciples  was 
established.  For  the  fact  ought  not  to  be  overlooked,  that  the  suf- 
ferings of  Christ  which  his'death  completed,  and  the  glorification  of 
his  bodily  nature  which  his  resurrection  completed,  had  actually 
commenced  already  and  were  present.  The  glorified  or  glorious 
body  (Phil.  3  :  21)  was  already  in  him,  and  only  veiled  "in  the 
likeness  of  sinful  flesh."  (Rom.  8  :  3.)  Even  as  that  dark  veil  could 
not  conceal  his  glory  on  the  mount  of  transfiguration  (§  145.  2,  Obs.), 
so  too  it  was  in  his  power  to  form  a  connection  on  the  present  occa- 
sion in  truth  and  reality  between  himself  and  the  bread  and  wine. 

4.  With  this  solemn  act  were  connected  tho  last  discourses  ad- 
dressed by  Jesus  to  his  disciples  and  recorded  by  him  who  lay  on 
the  Master's  breast  —  a  legacy  of  the  Redeemer  designed  for  his 
disciples  in  all  ages,  demonstrating  an  overflowing  fulness  of  love 
such  as  the  heart  of  the  Son  of  man  alone  could  entertain,  and 
expressed  in  terms  more  soothing,  touching  and  impressive,  than 
any  that  were  ever  employed  by  a  mortal.  He  speaks  of  his  return 
to  the  Father  and  the  mansions  which  he  will  prepare  for  his 
people  (ch.  14)  —  of  the  intimate  communion  of  life  existing  be- 
tween himself  and  them  ("  I  am  the  vine,  ye  are  the  branches," 
&c,  ch.  15)  —  of  the  mission  of  the  Comforter,  who  will  guide 
into  all  truth  (ch.  1G)  —  and  he  concludes  by  offering  a  prayer  as 
our  high-priest,  in  which  the  promise  is  given  that  his  people 
shall  share  the  glory  which  he  had  with  the  Father  before  the 
beginning  of  the  world  (ch.  17). 

§151.    The  Agony  in  Gethsemane. —  The  Seizure  of  Christ  hy 
the  Officers  of  the  Jews. 

1.  Matt.  26  :  30-35  (Mark  14;  Luke  22).  — At  the  conclu- 
sion of  the  paschal  supper  Christ  went  with  his  disciples  to  Geth- 
semane  (that  is,  oil-press),  a  retired  spot  on  the  Mount  of  Olives 
owned  by  persons  attached  to  him,  and  known  to  Judas  as  the 
Lord's  favorite  place  of  resort.  Deeply  impressed  with  the  suffer- 
ings which  now  awaited  him,  he  said  to  his  disciples :  "  All  ye 
shall  be  offended  because  of  me  this  night."  The  impetuosity  of 
Peter,  who  was  conscious  of  the  sincerity  of  his  love  and  his  faith, 
but  who  did  not  yet  feel  his  own  helplessness,  led  him  to  exclaim : 
"  Though  all  men  shall  be  offended  because  of  thee,  yet  will  I 


334  REDEMPTION    AND    SALVATION. 

never  be  offended."  Even  after  the  Lord  had  distinctly  replied  : 
"This  night,  before  the  cock  crow  Uvice,  thou  shalt  deny  me 
thrice,"  his  self-confidence  was  not  impaired,  but  led  him  to 
answer :  "  Though  I  should  die  with  thee,  yet  will  not  I  deny 
thee."     Likewise  also  said  all  the  disciples. 

2.  Matt.  26  :  36-46.  —  Jesus  withdrew  with  Peter,  John  and 
James,  in  the  garden  of  Gethsemane,  and  began  to  be  very  sor- 
rowful and  very  heavy,  saying  to  them :  My  soul  is  exceeding 
sorrowful,  even  unto  death  :  tarry  ye  here,  and  watch  with  me." 
And  he  went  a  little  further,  and  fell  on  his  face,  and  prayed, 
saying :  "  0  my  Father,  if  it  be  possible,  let  this  cup  pass  from 
me :  nevertheless,  not  as  I  will,  but  as  thou  wilt."  And  he 
comcth  unto  the  disciples,  and  findeth  them  asleep,  and  saith 
unto  Peter :  "  What,  could  ye  not  watch  with  me  one  hour  ? 
Watch  and  pray,  that  ye  enter  not  into  temptation :  the  spirit  in- 
deed is  willing,  but  the  flesh  is  weak."  He  went  away  again  the 
second  time,  and  prayed,  saying:  ltO  my  Father,  if  this  cup 
may  not  pass  away  from  me,  except  I  drink  it,  thy  will  be  done." 
And  he  came  and  found  them  asleep  again.  He  went  away  again, 
and  prayed  the  third  time,  saying  the  same  words.  And  being 
in  agony,  he  prayed  more  earnestly ;  and  his  sweat  was  as  it  were 
great  drops  of  blood  falling  down  to  the  ground.  And  there  ap- 
peared an  angel  unto  him  from  heaven,  strengthening  him.  Then 
cometh  he  to  his  disciples,  and  saith  unto  them :  "  Sleep  on  now, 

and  take  your  rest Behold,  the  hour  is  at  hand,  and  the 

Son  of  man  is  betrayed  into  the  hands  of  sinners.  Rise,  let  us 
be  going  :  behold,  he  is  at  hand  that  doth  betray  me." 

Obs. —  It  was  needful  that  Christ  should  be  like  unto  us  in  all 
things,  and  be  tempted  in  all  points  like  as  we  are,  yet  without  sin 
(Heb.  4  :  15) ;  it  was  needful  that  both  the  whole  fulness  of  earthly 
joys  and  glory  and  the  whole  weight  of  human  sorrows  and  strug- 
gles should  meet  him  in  the  form  of  temptations.  Now,  even  as  we 
cannot  conceive  of  the  Temptation  of  the  Redeemer  in  general,  and 
his  victory  cannot  acquire  a  significant  character,  unless  we  assume 
that  his  pure  humanity  was  required  to  engage  in  the  contest  when 
abandoned  to  itself,  so  here  too,  the  basis  of  the  struggle  of  his  soul 
was  that  state  in  which  he  was  abandoned  of  God  (Matt.  27  :  46)  ; 
the  hour  had  arrived  in  which  the  prince  of  darkness  was  again  per- 


REDEMPTION    AND    SALVATION.  335 

mitted  to  test  his  own  power  in  the  case  of  the  Holy  One  of  God.  On 
the  first  occasion,  the  Devil  showed  the  Redeemer  all  the  kingdoms 
of  the  world,  and  the  glory  of  them ;  here,  he  shows  him  the  wholo 
extent  of  the  frightful  sufferings  which  he  must  endure  in  order  to 
finish  his  work.  In  both  cases  his  implicit  obedience  to  the  divine 
will  was  the  banner  the  presence  of  which  secured  the  victory ;  and 
in  both,  the  messengers  of  heaven  came  and  strengthened  him  after 
the  painful  contest.  — The  whole  occurrence  presents  two  extraordi- 
nary features  :  the  heaviness  of  heart  and  dread  with  which  the  Re- 
deemer regarded  his  approaching  sufferings,  and  the  uncertainty  and 
indistinctness  of  his  views  respecting  the  absolute  necessity  of  the 
last  of  the  sufferings  which  awaited  him ;  they  both  occasion  surprise 
when  they  are  contrasted  with  the  composure  and  fortitude  which  he 
had  hitherto  manifested  when  he  referred  to  his  future  sufferings, 
and  with  those  clear  views  of  the  absolute  necessity  of  his  death  on 
the  cross,  which  he  had  expressed  even  a  few  hours  only  previous  to 
his  agony  in  the  garden.  Now,  with  respect  to  the  latter  circum- 
stance—  the  indistinctness  of  view  respecting  the  necessity  of  his 
death  —  the  fact  ought  not  to  bo  overlooked  that  he  is  even  now  as 
firmly  resolved  as  at  any  previous  period  to  endure  all  things,  even 
the  most  intense  agony,  belonging  to  the  work  which  he  had  assumed : 
he  merely  says :  "  Father,  if  it  be  possible  that  my  past  sufferings 
should  be  regarded  as  fully  adequate  to  render  satisfaction  to  eternal 
justice,  and  to  atone  for  the  sins  of  the  whole  world,  spare  me  the 
pain  of  drinking  the  last  cup  of  suffering;"  a  negative  answer  is  re- 
turned, and  he  is  at  once  ready  to  endure  all.  He  exhibits,  not  an 
imperfection  in  his  will,  but  simply  the  limitation  of  his  knowledge  ; 
the  question  was  not  suggested  by  his  doubts  but  by  his  uncertainty 
respecting  the  degree  in  which  he  should  experience  sorrow,  and 
that  uncertainty  originated  in  the  deprivation,  for  the  time,  of  the 
fulness  of  divine  knowledge  in  him.  With  respect  to  the  former  cir- 
cumstance—  his  heaviness  of  heart  and  dread  —  the  fact  ought  to  be 
considered  that  a  sense  of  pain  and  also  tears  are  not  sinful,  but 
strictly  belong  to  human  nature,  and  that  a  stoical  indifference  to 
pain  is  mere  affectation  and  hypocrisy,  not  honorable  but  disgraceful 
to  human  nature ;  these  sufferings  of  the  Redeemer,  besides,  wero 
too  deep  and  too  intense  to  admit  of  a  comparison  with  any  which  a 
mortal  has  ever  endured.  The  whole  awful  and  immeasurable  bur- 
den of  the  sins  of  the  entire  human  race,  for  which  he  made  atone- 
ment, lay  with  an  almost  crushing  pressure  on  his  holy  heart  at  a 
moment  when  it  received  no  divine  strength ;  all  the  terrors  of  the 


336  REDEMPTION    AND    SALVATION. 

frightful  death  which  he  was  to  meet  overwhelmed  his  holy,  pure 
and  sensitive  soul,  and  naturally  created  in  him  an  incomparably 
greater  dread  and  deeper  agony  than  our  unclean  and  rude  souls 
could  possibly  experience ;  for  death  is  now  a  natural  event  incur 
ca<?e,  while  in  his  own  case  it  was  a  repulsive  and  unnatural  change. 
Those  who  contrast  with  his  distress  the  unclouded  joy  with  which 
Christian  martyrs  have  mot  a  death  of  torture,  forget  that  such 
serenity  and  joy  are  precisely  the  fruits  of  this  painful  struggle  of 
Christ.  Some  have  even  presumed  to  refer  here  to  isolated  cases  in 
which  monsters  of  iniquity  have  endured  with  frigid  indifference  the 
most  severe  tortures  when  their  crimes  were  punished  with  death  ; 
to  these  we  reply  that  there  is  verily  little  reverence  due  to  the  power 
of  darkness  which  bestows  upon  its  deluded  subjects  a  transient  and 
deceitful  triumph  that  ends  in  weeping  and  gnashing  of  teeth. 

3.  Matt  2G  :  47-5G  (Mark  14;  Luke  22;  John  18).— While 
he  yet  spake,  Judas  came,  and  with  him  a  great  multitude  with 
swords  and  staves,  from  the  chief  priests  and  elders  of  the  people. 
Jesus  went  forth  to  them  with  calmness  and  dignity,  and  said  : 
''Whom  seek  ye?  —  I  am  he."  The  rude  officers  and  servants, 
stricken  with  fear  in  the  presence  of  his  holy  person,  went  back- 
ward, and  fell  to  the  ground ;  Judas,  however,  was,  even  in  that 
moment,  sufficiently  sustained  by  a  Satanic  courage  to  approach 
the  Master  aud  give  the  appointed  sign  —  a  salutation  and  kiss. 
Then  the  band  ventured  to  draw  nigh  again  and  take  Jesus.  The 
ardent  and  impetuous  Peter,  whose  mind  was  not  yet  humbled, 
again  exhibited  his  self-reliance,  and  drawing  a  sword,  cut  off  the 
right  car  of  Malchus,  the  high  priest's  servant.  But  the  Lord, 
touching  the  wounded  man's  ear,  healed  him,  and  turning  to 
Peter  said  :  "  Put  up  again  thy  sword  into  his  place  :  for  all  they 
that  take  the  sword,  shall  perish  with  the  sword.  Thinkest  thou 
that  I  cannot  now  pray  to  my  Father,  and  he  shall  presently  give 
me  more  than  twelve  legions  of  angels?  But  how  then  shall  the 
pcriptures  be  fulfilled,  that  thus  it  must  be?"  When  the  band 
indicated  an  intention  to  seize  the  disciples  also,  they  all  fled, 
and  a  young  man,  who  had  approached  (probably  Mark  himself, 
who  relates  the  incident,  14  :  51,  52),  escaped  only  by  leaving 
liis  garment  in  the  hands  of  those  who  attempted  to  take  him 
also. 


REDEMPTION    AND    SALVATION.  337 


§152.    Christ  in  the  Presence  of  the  Iligh- Priest.  —  Peter  and 

Judas. 

1.  Matt.  26  :  57,  &c.  j  Mark  14  :  53,  &c.  j  Luke  22  :  54,  &c.  y 
John  18  :  12,  &c.  — When  the  band  had  taken  and  bound  Jesus, 
they  first  conducted  him  to  Annas  (the  father-in-law  of  Caiaphas, 
the  high-priest),  a  man  of  great  influence  among  the  Jews.  He 
had  himself  been  the  high-priest  formerly,  and  had  doubtless 
taken  an  active  part  in  causing  the  apprehension  of  Christ. 
When  the  Lord  was  afterwards  brought  into  the  presence  of  Caia- 
phas,  the  members  of  the  Sanhedrin,  including,  undoubtedly, 
the  most  hostile  of  their  number,  were  nearly  all  assembled  al- 
ready, and  were  engaged  in  their  deliberations.  The  high-priest 
immediately  questioned  Jesus  concerning  his  disciples  and  his 
doctrine.  "  I  ever  taught,"  Jesus  answered,  "  in  the  synagogue, 
and  in  the  temple,  whither  the  Jews  always  resort  ....  ask  them 
which  heard  me,  what  I  have  said  unto  them."  Certain  false 
witnesses  who  had  previously  received  their  instructions,  were 
now  produced,  but  the  testimony  which  they  severally  gave,  was 
nevertheless  found  to  be  contradictory  and  worthless.  The  only 
support  which  the  sentence  of  condemnation  received  that  had 
already  been  prepared,  was  furnished  by  two  of  the  witnesses 
who  maliciously  perverted  a  former  declaration  of  the  Lord : 
"  Destroy  this  temple,  and  in  three  days  I  will  raise  it  up"  (John 
2  :  19-21).  Jesus  held  his  peace,  on  hearing  such  a  charge, 
which  did  not  deserve  a  serious  refutation.  But  when  the  high- 
priest  adjured  him  that  he  should  tell  whether  he  was  the  Christ, 
the  Son  of  God,  the  Lord,  fully  conscious  of  his  divine  mission, 
replied  to  those  who  presumed  to  judge  him  :  "  Thou  hast  said  : 
I  am.  Nevertheless,  I  say  unto  you,  Hereafter  shall  ye  see  the 
Son  of  man  sitting  on  the  right  hand  of  power,  and  coming  in 
the  clouds  of  heaven."  Then  the  high-priest  rent  his  clothes, 
saying:  "What  further  need  have  wo  of  witness?  Behold, 
now  ye  have  heard  his  blasphemy.  What  think  ye  V  They  an- 
swered :  "He  is  guilty  of  death."  This  decision  seemed  to  the 
rude  servants  who  were  present,  to  give  authority  to  treat  him 
with  the  foulest  indignity.     They  spat  in  his  face,  siBotc   liim 

29 


338  REDEMPTION     AND    SALVATION. 

with  their  hands,  after  blind-folding  him,  and  said:  "Prophesy 
unto  us,  thou  Christ,  Who  is  he  that  smote  thee  V*  Thus  elosed 
the  tumultuous  examination  be  fore  the  high-priest. 

2.  Matt.  26  :  GO,  &c. ;  Mark  !  \  :  G6,  &c. ;  Luke  22  :  55,  &c. ; 
John  18  :  15,  &c. — When  the  Lord  was  led  away,  Peter  fol- 
lowed afar  off,  and,  through  John's  influence,  was  admitted  into 
the  palace  of  the  high-priest.  While  he  remained  with  the 
Bervants  in  the  porch,  during  the  examination  of  Christ,  the  deep 
anxiety  and  distress  of  his  heart  may  have  been  so  plainly  ex- 
pressed in  his  countenance,  as  to  attract  the  attention  of  those 
who  stood  near  him.  The  damsel  who  kept  the  door,  earnestly 
looking  upon  him,  said  :  "Art  not  thou  also  one  of  this  man's 
disciples  V*  Peter,  forgetful  alike  of  the  warnings  which  he  had 
received,  and  of  his  own  resolutions,  answered:  "I  know  not 
what  thou  sayest."  And  the  cock  crew  the  first  time,  but  the 
warning  was  unheard  by  Peter.  Another  maid  repeated  the  re- 
mark of  the  former,  and  Peter  dcuicd  his  Lord  and  Master  the 
second  time,  saying:  "I  do  not  know  the  man."  Those  who 
stood  by  now  declared  more  and  more  positively  :  "  Surely  thou 
art  one  of  them :  for  thou  art  a  Galilean,  and  thy  speech  agreeth 
thereto,"  and  a  kinsman  of  Malchus,  whose  car  Peter  had  cut 
off,  asked  him  :  "  Did  not  I  sec  thee  in  the  garden  with  him  V 
Then  Peter  began  to  curse  and  to  swear,  saying:  "I  know  not 
the  man."  And  immediately,  while  he  yet  spake,  the  cock  crew 
the  second  time,  and  at  the  same  moment,  the  Redeemer  turned 
and  looked  rebukingly  yet  sorrowfully  upon  him.  Peter  now  re- 
membered the  warning  words  of  the  Lord;  he  went  out  and  wept 
bitterly. 

3.  Matt.  27  :  1,  &c.;  Mark  15  :  1,  &c;  Luke  22  :  GG,  &c  — 
At  a  very  early  hour  on  the  morning  of  the  next  day,  a  formal 
meeting  of  the  Sanhedrin  was  held,  attended  by  all  the  members, 
and  the  examination  of  Christ  was  resumed.  The  sentence  of 
death  was  soon  passed,  and,  as  the  Great  Council  no  longer  re- 
tained the  power  to  inflict  capital  punishments,  he  was  delivered 
into  the  hands  of  Pontius  Pilate,  the  Roman  governor,  and  de- 
nounced as  a  seditious  person  who  was  worthy  of  death.  Then 
Judas,  the  traitor,  who  had  scarcely  expected  that  the  Lord 
would  be  really  condemned  to  death,  repented  of  his  wicked  deed. 


REDEMPTION    AND    SALVATION.  339 

la  vain,  however,  did  he  bring  back  the  money  obtained  as  the 
price  of  his  treachery;  in  vain  did  he  testify  to  the  Council :  "I 
have  betrayed  the  innocent  blood  I"  He  was  dismissed  with  the 
scornful  reply :  "  What  is  that  to  us  ?  see  thou  to  that."  He 
cast  down  the  pieces  of  silver  in  the  temple  in  despair,  and  went 
and  hanged  himself.  The  chief  priests  observed:  "It  is  not 
lawful  for  to  put  this  money  into  the  treasury,  because  it  is  the 
price  of  blood,"  and  resolved  to  purchase  with  it  a  potter's  field, 
to  bury  strangers  in.  In  this  particular  also  the  prophecy  of 
Zechariah  (11  :  12,  13),  was  accordingly  fulfilled. 

Obs. — The  question  may  be  asked :  Since  the  Redeemer  knew  what 
was  in  roan  (John  2  :  25),  and  necessarily  foreknew  the  manner  in 
which  the  career  of  Judas  would  close,  why  did  ho  receive  him  as 
one  of  the  disciples,  and  thus  himself  furnish  Judas  with  an  oppor- 
tunity to  develope  the  wickedness  of  his  heart  and  reveal  it  in  this 
frightful  form  ?  Now  the  fact  ought  not  to  be  overlooked  here,  that 
the  intimate  relation  in  which  he  stood  to  the  Redeemer,  and  which 
was  employed  by  him  in  accomplishing  his  own  ruin,  was,  at  the 
same  time,  adapted  to  be  tho  most  efficacious,  and  was  perhaps  the 
only  means  of  saving  him,  if  he  had  himself  consented,  from  the 
deadly  corruption  that  already  dwelt  in  him;  it  should,  further,  be 
considered,  that,  as  in  the  case  of  all  others,  so  in  the  case  of  Judas 
also,  a  final  decision  at  an  earlier  or  later  period,  was  absolutely 
necessary.  The  last  occasion  on  which  he  hardened  his  heart,  might 
have  perhaps  been  later,  but  would  have  nevertheless  certainly 
been  found,  even  if  Christ  had  not  received  him  as  one  of  the  twelve 
disciples.  —  The  contrast  between  the  fall  of  Peter  and  the  fall  of 
Judas,  as  well  as  between  tho  repentance  of  the  former,  and  the 
despair  of  the  latter,  is  entitled  to  special  consideration. 

§  1  .")3.    Christ  in  the  Presence  of  Pilate. 

1.  John  18  :  28,  &c. ;  Matt.  27  :  2,  &c;  Mark  15  :  1,  &c; 
Luke  23  :  1,  &c. — Jesus  had  been  accused  of  blasphemy  before 
the  Sanhedrin.  The  members,  aware  that  such  a  charge  would 
receive  little  attention  on  the  part  of  the  pagan  governor, 
attempted  to  exhibit  to 'him  the  Saviour's  Messianic  character 
and  conduct  as  political  crimes.  "We  find  this  fellow,"  they 
said,  "  perverting  the  nation,  and  forbidding  to  give  tribute  to 
Cesar,  saying,  that  he  himself  is  Christ,  a  king."    Pilate  accord- 


340  REDEMPTION    AND    SALVATION. 

ingly  asked  the  Redeemer:  "Art  thou  the  king  of  the  Jews?" 
Jesus  answered :  "  Sayest  thou  this  thing  of  thyself,  or  did  others 
tell  it  thee  of  me  ?"  Pilate  replied  contemptuously :  *  Am  I  a 
Jew  ?  Thine  own  nation,  and  the  chief  priests,  have  delivered 
thee  unto  me.  What  hast  thou  done  ?"  Jesus  answered :  "  My 
kingdom  is  not  of  this  world."  To  Pilate's  next  question  :  "  Art 
thou  a  king  then  ?"  Jesus  replied :  "  Thou  sayest  that  I  am  a 
king.  To  this  end  was  I  born,  and  for  this  cause  came  I  into  the 
world,  that  I  should  bear  witness  unto  the  truth.  Every  one  that 
is  of  the  truth,  heareth  my  voice."  Pilate  turned  away,  asking 
with  indifference :  "  What  is  truth  V*  and,  without  waiting  for 
the  answer  ("lam..  .  .  the  truth/'  John  14  :  6),  he  went  out 
to  the  Jews,  and  said  to  them  :  "  I  find  in  him  no  fault  at  all." 
They  became  still  more  excited,  and  advanced  new  and  more 
serious  charges  against  Christ,  incidentally  calling  him  a  Galilean. 
Pilate  instantly  availed  himself  of  the  opportunity  which  this 
circumstance  seemed  to  furnish  for  extricating  himself  from  his 
embarrassment,  and  sent  Jesus  to  Herod  Antipas,  the  tetrarch  of 
Galilee,  who  was  at  that  time  at  Jerusalem  for  the  purpose  of 
keeping  the  feast.  But  Christ  did  no  miracle  in  Herod's  presence, 
and  gave  no  answers  to  his  questions ;  he  was  then  arrayed  by 
Herod's  servants  in  a  white  robe,  for  the  purpose  of  mocking  his 
claim  to  be  considered  a  candidate  for  the  Jewish  crown,  and  sent 
back  to  Pilate.  And  the  same  day  Pilate  and  Herod  were 
made  friends  together;  for  before  they  were  at  enmity  between 
themselves. 

2.  Pilate  again  attempted  to  appease  the  Jews,  but  his  efforts 
were  made  in  vain ;  availing  himself  of  a  custom  connected  with 
the  festival,  he  offered  to  release  either  Christ  or  Barabbas,  a  man 
who  was  guilty  of  sedition  and  murder :  the  Jews  chose  Barabbas, 
and  demanded  that  Christ  should  Ite  crucified.  The  embarrass- 
ment of  the  governor  was,  at  this  moment,  still  more  increased 
by  a  message  which  his  wife  (named  Claudia  Procula,  according 
to  tradition)  sent  him,  saying :  "  Have  thou  nothing  to  do  with 
that  just  man  :  for  I  have  suffered  many  things  this  day  in  a 
dream,  because  of  him."  But  when  he  saw  that  he  could  not 
calm  the  tumultuous  proceedings  of  the  multitude,  he  took  water, 
and  washed  his  hands  in  their  presence,  saying :  "lam  innocent 


REDEMPTION    AND   SALVATION.  341 

of  the  blood  of  this  just  person :  see  ye  to  it."  Then  answered 
all  the  people,  and  said  :  "  His  blood  be  on  us,  and  on  our  chil- 
dren I"  (§  119.)  Pilate  made  a  last  effort :  he  hoped  that  the 
people  would  have  compassion  on  the  innocent  sufferer,  and  there- 
fore caused  him  to  be  scourged.  The  soldiers  put  on  him  a 
scarlet  robe,  placed  a  crown  of  thorns  upon  his  head  as  well  as  a 
reed  in  his  right  hand,  mocked  him,  and  spit  upon  him.  Pilate 
presented  him  in  this  condition  to  the  people,  again  declaring  his 
innocence,  and  saying :  "  Behold  the  man  !"  The  people  cried 
more  loudly :  "  Crucify  him,  crucify  him ;"  and  when  the  high- 
priests,  in  threatening  words,  referred  to  the  emperor  Tiberius, 
fear  stifled  all  sense  of  justice  in  the  wretched  and  worldly- 
minded  Pilate,  whom  truth  had  approached  so  nearly.  He  sat 
down  in  the  judgment-scat,  and  pronounced  the  sentence  of 
crucifixion. 

Obs.  —  It  is  not  only  a  matter  of  interest,  but  also  of  great  im- 
portance in  this  connection,  to  consider  the  later  history  of  Pilate,  as 
far  as  it  is  known  to  us.  After  having  held  the  office  of  Procurator 
ten  years,  and  rendered  himself  odious  by  the  extortion  and  the  law- 
less and  cruel  acts  of  which  ho  was  guilty  (Luke  13  :  1),  he  was 
accused  before  Vitellius,  the  governor  of  Syria.  The  latter  deprived 
him  of  his  office,  a.  d.  36,  and  sent  him  to  Rome,  in  order  to  be  tried 
before  the  emperor.  He  reached  the  city  after  the  death  of  Tiberius, 
but  was  afterwards  sent  into  banishment,  and,  like  Judas,  committed 
suicide. 

§  154.   The  Crucifixion  of  Christ. 

1.  Matt.  27  :  31,  &c. ;  Mark  15  :  20,  &c.  \  Luke  23  :  26,  &c; 
John  19  :  16,  &c. — When  the  Redeemer  was  led  away,  he  was 
compelled  to  bear  the  cross  himself;  but,  not  far  from  the  city,  the 
soldiers  seized  a  man  who  was  passing  by,  named  Simon  of  Cyrenc, 
and  compelled  him  to  bear  the  heavy  burden.  Many  women 
accompanied  the  people  who  followed  the  Lord,  bewailing  and 
lamenting  him;  to  them  he  addressed  the  impressive  words: 
"  Daughters  of  Jerusalem,  weep  not  for  me,  but  weep  for  your- 
selves, and  for  your  children  ....  for  if  they  do  these  things 
in  a  green  tree,  what  shall  be  done  in  the  dry?"  Two  male- 
29* 


342  REDEMPTION    AND    SALVATION. 

factors  were  crucified  at  the  same  time  on  Golgotha  (that  is,  the 
place  of  a  skull),  a  name  derived  from  the  form  of  the  spot, 
which  resembles  a  human  skull  (§  150.  Ons.  2).  A  misdirected 
compassion  induced  some  to  offer  a  stupefying  drink  to  the  Re- 
deemer, which  he  rejected,  for  it  became  Him,  the  conqueror  of 
death,  to  meet  it  with  a  clear  and  firm  mind,  and  endure  its  ter- 
rors with  unimpaired  consciousness.  "When  the  soldiers  had  per- 
formed their  work,  the  first  words  of  the  crucified  Jesus  were  a 
prayer  for  his  executioners :  "  Father,  forgive  them  :  for  they 
know  not  what  they  do."  Pilate,  to  the  great  displeasure  of  the 
Jews,  placed  an  inscription  on  the  cross  in  the  following  words  : 
"Jesus  of  Nazareth,  the  king  of  the  Jews,"  in  ITebrew,  Greek 
and  Latin  (T.  N.  K.  I.);  without  being  himself  aware  of  it,  he 
first  proclaimed  to  all  the  world,  in  its  three  principal  languages, 
the  great  salvation  which  was  designed  for  all.  The  soldiers 
divided  the  Saviour's  garments  among  themselves,  and  cast  lots 
f>r  his  coat,  that  the  scripture  might  also  herein  be  fulfilled. 
(Pe.  -1-1  :  18.) 

2.  Matt.  25  :  38,  &c.  ;  Mark  15  :  27,  &c.  ;  Luke  23  :  80,  &c; 
John  11*  :  25,  &c. —  Thus  the  Son  of  God  and  the  King  of  the 
world,  suspended  between  heaven  and  earth,  was  slain  on  the 
cross  as  on  his  altar;  full  of  sorrows,  and  acquainted  with  grief 
(Isai.  53),  he  was  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world.  The  measure  of  his  sufferings  was  not  yet  full  : 
they  that  passed  by,  reviled  him,  and  the  chief  priests  and  scribes 
mocked  him.  Even  one  of  the  fwo  malefactors  who  were  cruci- 
fied with  him,  railed  on  him,  but  was  rebuked  by  the  other,  who 
then,  addressing  Jesus,  said:  "Lord,  remember  me  when  thou 
comest  into  thy  kingdom."  The  Lord  replied,  as  if  the  cross 
were  the  throne  of  judgment  (§  200.  2,  Obs.);  "  Verily,  I  say 
unto  thee,  To-day  shalt  thou  be  with  me  in  paradise."  He  next 
directed  a  glance  of  deep  and  tender  love  toward  his  mother, 
whose  soul  was  now  pierced  through  with  the  sword  of  which 
Simeon  had  spoken  (§  127.  2"),  and,  referring  to  John,  said  to 
her  :  "  Woman,  behold  thy  son  !"  He  then  addressed  John  also, 
and  said  :  "  Behold  thy  mother  !"  From  that  hour  that  disciple 
took  her  to  his  own  home. 


REDEMPTION    AND    SALVATION.  343 


§  155.   The  Death  of  Christ. 

1.  Matt.  27  :  45,  &c. ;  Mark  15  :  33,  &c.  j  Luke  23  :  44,  &c. ; 
John  19  :  28,  &c.  —  From  the  sixth  hour  to  the  ninth  (that  is, 
from  the  hour  of  noon  to  three  o'clock,  p.  M.),  there  was  darkness 
over  all  the  land.  The  darkened  sun  seemed  to  veil  its  face 
when  the  earth  presented  that  heart-rending  spectacle ;  it  would 
not  permit  its  life-giving  light  to  shine,  while  the  Prince  of  life 
was  wrestling  with  death.  (As  the  moon  was  then  at  the  full, 
this  darkness  could  not  have  proceeded  from  an  ordinary  eclipse 
of  the  sun.)  During  this  period,  the  Redeemer  remained  silent 
on  the  cross.  But  when  the  moment  came,  in  which  his  holy 
soul  was  to  be  released  from  the  tortured  body,  one  conflict  yet 
awaited  him,  the  last  and  most  severe  of  all  that  he  had  endured. 
The  terrors  of  death  overwhelmed  him  j  he  tasted  all  the  fearful 
bitterness  of  death,  the  wages  of  the  sin  of  the  whole  world, 
without  obtaining  aid  and  strength  from  above.  It  was  then  that 
he  mournfully  exclaimed,  in  the  words  with  which  the  twenty- 
second  Psalm  commences  :  "  Eli,  Eli,  lama  sabachthani  ?"  that 
is,  "  My  God,  my  God,  why  hast  thou  forsaken  me  f  Those 
that  stood  near  the  cross  were  filled  with  terror,  and  said  :  "  Be- 
hold, he  calleth  Elias"  (Mai.  4  :  5.  §  109.  3).  On  hearing  him 
say,  in  his  exhausted  state  :  "  I  thirst,"  they  filled  a  sponge  with 
vinegar,  and  put  it  to  his  mouth.  He  received  the  vinegar,  which 
refreshed  him,  and  added:  "It  is  finished!  —  Father,  into  thy 
hands  I  commend  my  spirit !"  He  bowed  his  head  and  expired. 

2.  Matt.  27  :  52,  &c. ;  Mark  15  :  39,  &c.  j  Luke  23  :  47,  &c. 
—  Thus  all  was  finished  which  the  eternal  love  of  the  Father  had 
determined  before  to  be  done,  for  delivering  the  sinful  world 
from  ruin  j  all  was  finished  that  had  been  prepared  during  four 
thousand  years,  and  prefigured  in  the  shadows  of  the  temple  ser- 
vice during  many  centuries.  The  vail  of  the  temple  was  rent  in 
the  midst,  as  a  sign  that  free  access  to  the  throne  of  grace  was 
henceforth  granted ;  the  bloody  sacrifice  of  the  Son  of  God,  which 
is  eternally  valid,  was  now  finished,  the  temple  on  Moriah  lost 
in  significance  henceforth,  and  its  services  became  empty  and 
useless  ceremonies.     All  was  finished  for  which  the  earnest  ex- 


344  REDEMPTION    AND    SALVATION. 

pectation  of  the  creature  had  waited,  and  for  which  the  dead  and 
the  living  had  lunged  in  faith  :  therefore  the  earth  now  quaked, 
the  rocks  rent,  the  graves  were  opened,  and  many  bodies  of  saints 
which  slept,  arose,  and  came  out  of  the  graves  after  his  resurrec- 
tion (1  Cor.  15  :  20),  and  went  into  the  holy  city,  and  appeared 
unto  many.  Even  the  pagan  centurion  and  his  rude  soldiers 
(possibly  connected  with  the  Germanic  legion  which  was  then 
stationed  in  Syria),  deeply  moved  by  the  signs  which  they  beheld, 
exclaimed:  "  Truly  this  man  was  the  Son  of  God."  And  all 
the  people  that  came  together  to  that  sight,  beholding  the  things 
which  were  done,  smote  their  breasts  and  returned. 

Ons. —  The  wages  of  sin  is  death.  The  whole  human  race  was 
made  subject  by  sin  to  death,  both  temporal  and  eternal.  Christ, 
who  knew  no  sin,  assumed  the  task  of  atoning  for  the  sin  of  the 
whole  human  race.  His  sufferings  are  vicarious,  his  death  is 
a  sacrifice.  He  Buffered  that  which  we  should  have  suffered,  but 
which  we  could  not  have  suffered  without  being  subjected  to  eternal 
damnation.  It  is  true  that  the  death  which  he  endured,  and  the 
condemnation  to  which  he  Milijected  himself,  were  both  temporal; 
nevertheless,  they  perfectly  counterbalanced  that  eternal  death  and 
that  eternal  damnation,  which  we  have  deserved,  because  he  obtained 
eternal  redemption  for  us  (Ileb.  0  :  12),  and  offered  himself  without 
spot  through  the  eternal  spirit  (v.  14),  namely,  because  his  eternal 
Godhead,  personally  united  with  the  suffering  human  nature,  gave 
to  these  temporal  sufferings  infinite  value,  and  eternal  validity. 

§  lot).    The  Burial  of  Christ. 

As  the  sabbath  commenced  on  the  evening  of  the  same  day, 
the  Jews  desired  that  the  three  bodies  should  be  removed,  after 
their  legs  had  been  broken,  which  was  done  for  the  purpose  of 
ascertaining  whether  the  individuals  were  really  dead.  Pilate 
gave  his  consent.  The  soldiers,  satisfied  that  Jesus  was  already 
dead,  did  not  break  his  legs  (Exodus  12  :  40);  one  of  them, 
however,  pierced  his  side  with  a  spear  (Zech.  12  :  10),  and  blood 
and  water  immediately  flowed  from  the  wound.  Joseph  of  Ari- 
mathea,  a  member  of  the  council,  who  had  been  a  disciple  of  Jesus 
secretly,  in  consequence  of  his  fear  of  the  Jews,  took  charge  of 
the  sacred  body,  after  having  sought  and  obtained  the  governor's 


REDEMPTION    AND    SALVATION.  345 

permission,  and,  with  the  assistance  of  Nicodemus,  laid  it  in  his 
own  new  tomb,  which  he  had  hewn  out  in  the  rock  (Isai.  53  :  9). 
A  Urge  stone  was  then  rolled  to  the  door  of  the  sepulchre.  Mary 
Magdalene  and  Mary,  the  mother  of  James,  who  had  remained 
at  the  cross  till  the  body  was  taken  down,  followed  them,  and 
beheld  the  sepulchre,  and  the  manner  in  which  the  body  was 
deposited  in  it.  —  On  the  next  day,  the  chief  priests  came  to 
Pilate  and  desired  him  to  command  certain  soldiers  to  watch  the 
sepulchre,  lest  the  disciples  should  remove  the  body,  and  then 
say  that  he  was  risen  from  the  dead.  Pilate  complied  with  their 
wishes,  and  they  made  the  sepulchre  sure,  sealing  the  stone,  and 
setting  a  watch. 

Obs.  1. — While  the  sacred  body  of  the  Redeemer  was  thus  reposing 
in  the  grave,  his  soul  departed  to  the  place  (Hades,  School,  g  36.  2, 
Obs.)  where  all  departed  souls  abide,  waiting  for  the  resurrection 
and  the  judgment.  Even  this  tribute  Christ  necessarily  paid  after 
the  form  of  sinful  flesh,  and  herein  also  he  was  made  like  unto  us. 
Thus  his  descent  into  hell  is  the  last  step  of  his  humiliation,  but  it  is 
also  the  first  step  of  his  exaltation,  for  at  this  point  defeat  began  to 
change  into  victory,  and  lowliness  into  glory.  For  he  did  not  go 
thither  as  all  we  do,  who  are  kept  there  until  another  one  redeems 
us ;  since  he  did  not  suffer  death  as  the  wages  of  sins  of  his  own, 
Hades  possessed  no  power  over  him.  He  went  thither,  not  con- 
quered by  death,  but  as  the  conqueror  himself  of  death  (Ps.  16  :  10 
compared  with  Acts  2  :  29-32,  and  13  :  35-37),  in  order  to  reveal  his 
glory  there,  to  preach  again  to  unbelievers  who  were  of  old,  specially 
the  cotemporaries  of  Noah  (1  Pet.  3  :  19,  20),  to  bring  to  those  who 
had  already  died  in  faith,  the  tidings  for  which  they  had  long  waited, 
that  their  redemption  was  finished  (Luke  23  :  43),  and  to  take  from 
their  number  the  first  fruits  of  the  resurrection,  and  conduct  them 
to  glory  (Matt.  27  :  52). —  The  parable  of  the  rich  man  and  the  poor 
Lazarus  (Luke  16  :  19,  &c.)  sheds  much  light  on  the  Christian  doc- 
trine respecting  Hades. 

Obs.  2. —  Since  the  age  of  Constantine  (who  died  a.  d.  337),  tradi- 
tion has  permanently  designated  the  localities  in  which  the  cruci- 
fixion and  the  burial  of  Christ  are  said  to  have  occurred,  by  churches 
built  on  these  spots.  The  present  Church  of  the  Holy  Sepulchre,  the 
several  divisions  of  which  belong  to  the  Catholics,  the  Greeks  and 
the  Armenians  respectively,  is  built  on  Mount  Acra,  within  the  walls 
of  the  modern  city  (£  75.  3).    The  whole  edifice  consists  properly  of 


346  REDEMPTION    AND     SALVATION. 

throe  churches  under  the  same  roof — that  of  the  Holy  Sepulchre, 
that  of  Calvary,  and  that  of  the  Invention  (finding)  of  the  Cross. 
The  middle  portion  consists  of  the  chapel  of  the  Greeks  and  of  Calvary 
(Golgotha).  It  is  connected  on  the  west  with  the  grotto  of  the  Holy 
Sepulchre,  over  which  a  vast  dome  is  built ;  one-half  belongs  to  the 
Catholics,  and  the  other  to  the  Greeks.  The  subterranean  church 
of  the  Invention  of  the  Cross  is  attached  to  the  eastern  side,  and 
marks  the  spot  in  which  Constantine's  mother,  Helena,  is  said  to 
have  miraculously  discovered  the  three  crosses,  and  to  have  distin- 
guished between  them  ;  it  belongs  to  the  Catholics.  The  Armenians 
possess  several  chapels,  with  which  sacred  associations  are  also  con- 
nected by  tradition.  —  It  was  long  maintained  that  tho  alleged  places 
of  the  crucifixion  and  the  burial  could  not  possibly  be  the  true  places, 
since  both  were  situated  without  the  gate  of  the  city,  according  to 
the  evangelists.  The  latest  investigations  have,  however,  discovered 
evident  traces  of  the  walls  of  the  ancient  city,  on  the  eastern  side  of 
the  church  of  the  Holy  Sepulchre.  It  can,  therefore,  be  no  longer 
denied  that  it  is  at  least  possible  that  these  are  the  true  places. 

§  157.    The  Resurrection  of  Christ. — Mary  Magdalene. 

1.  Matt.  28  :  1,  &c. — It  was  very  early  in  the  morning  (Sun- 
day), before  the  sun  had  risen,  that  Mary  Magdalene,  Mary  tho 
mother  of  James,  and  Salome,  proceeded  to  the  grave  for  the 
purpose  of  anointing  the  body.  But  the  Lord  was  risen  before 
they  arrived.  Heaven  and  earth  had  united  in  giving  solemnity 
to  that  moment :  there  was  a  great  earthquake,  and  an  angel, 
whose  countenance  was  like  lightning,  and  whose  raiment  was 
white  as  snow,  descended  from  heaven,  rolled  back  the  stone 
from  the  door,  and  sat  upon  it.  The  keepers,  who  beheld  all, 
shook  with  fear  and  fell  to  the  ground. 

Obs.  1.  —  The  Redeemer,  in  whom  the  fulness  of  the  Godhead 
dwelt,  could  accomplish  that  which  transcends  the  power  of  man  — 
although  he  died,  he  conquered  death,  and  in  place  of  suffering  his 
holy  body  to  see  corruption,  he  exalted  it  as  a  new,  glorious  and 
blessed  abode  of  his  holy  and  perfected  humanity.  By  dying  as  a 
sacrifice,  he  atoned  for  the  sins  of  the  world  which  he  voluntarily 
took  upon  himself,  and  abolished  them  ;  at  the  same  time,  he  over- 
came the  form  of  sinful  flesh,  purified  it,  and  clothed  it  with  eternal 
glory.  Mortality  was  swallowed  up  of  immortality,  and  lost  in  the 
infinite  fulness  of  his  life.  —  The  resurrection  of  Christ  is  therefore 


REDEMPTION    AND    SALVATION.  34T 

totally  distinct  from  cases  like  the  resurrection  of  Lazarus  and  others; 
in  these  the  departed  soul  was  only  temporarily  re-united  with  the 
same  mortal  body  that,  sooner  or  later,  was  again  subjected  to  death 
and  corruption.  But  when  Christ  rose  from  the  grave,  his  bodily 
nature  was  glorified,  and  invested  with  immortality  and  eternal 
glory :  "  Christ  being  raised  from  the  dead,  dieth  no  more ;  death 
hath  no  more  dominion  over  him"  (Rom.  6  :  9).  His  corporeal  na- 
ture or  body  was  ethereal  and  so  refined,  that  it  was  exempt  from 
the  various  restrictive  conditions  and  states  to  which  our  sinful 
bodies  are  subject:  thus,  walls  and  closed  doors  were  no  obstruc- 
tions to  it ;  it  was  commonly,  when  a  contrary  result  was  not  chosen 
by  his  will,  invisible  to  the  human  eye,  &c.  If  Christ  even  partook 
of  earthly  food  after  his  resurrection  ($  158  :  2),  it  does  not  follow 
that  he  needed  it ;  the  cause  rather  lay  in  his  desire  to  remove  the 
error  of  his  disciples  who  supposed  that  they  beheld  an  incorporeal 
and  ghost-like  form  or  an  apparition  (Luke  24  :  37).  See,  however, 
Matt.  26  :  20 ;  Mark  14  :  25 ;  Rev.  22  :  1 ;  Genesis  18  :  8,  &c. 

Obs.  2.  —  By  Christ's  resurrection  from  the  dead,  ho  is  declared 
with  power  to  his  disciples  and  to  us  to  be  the  Son  of  God  (Rom.  1  : 
4),  the  conqueror  of  hell  and  death,  who  opened  the  way  for  us,  and 
by  virtue  of  his  resurrection,  will  change  our  vile  body  also,  that  it 
may  be  fashioned  like  unto  his  glorious  body  ( Phil.  3  :  20,  21 ;  1 
Cor.  15  :  20-52).  The  death  and  the  resurrection  of  Christ  are  the 
two  hinges  on  which  the  history  of  the  world  turns ;  they  are  the 
foundations  of  the  Church,  the  pillars  of  the  faith,  the  pledges  of 
eternal  life.  His  death  was  the  abolition  of  the  guilt  and  punish- 
ment of  the  sins  of  the  whole  human  race ;  his  resurrection  was  the 
exhibition  of  that  new  life  flowing  from  him,  which  renews  and  sanc- 
tifies while  it  pervades  the  human  race,  as  the  blood  flows  from  the 
heart,  and  fills  the  channels  in  the  body.  Our  justification  depends 
on  his  death,  our  sanctification  depends  on  his  resurrection ;  it  is 
only  when  both  are  appropriated  in  faith  that  we  obtain  full  redemp- 
tion (Rom.  4  :  25;  5  :  10;  2  Tim.  1  :  10;  Eph.  2  :  5,  6;  \  193). 

2.  Matt.  28  :  1,  &c.;  Mark  16  :  1,  &c;  Luke  24  :  1,  &c; 
John  20  :  1,  &c.  —  Mary  Magdalene  had  preceded  the  other 
women,  and  was  the  first  who  reached  the  grave.  When  she  saw 
that  the  stone  was  taken  away  from  the  sepulchre,  and  that  the 
latter  was  empty,  she  was  alarmed,  and,  taking  another  road,  she 
ran  and  communicated  to  Peter  and  John  all  that  she  had  seen 
(John  20  :  1,  2).  —  In  the  mean  time,  the  other  women  had 


348  REDEMPTION    AND    SALVATION. 

arrived  at  the  grave ;  they  saw  the  angel,  who  announced  that  the 
Lord  was  risen,  reminded  them  of  His  predictions  respecting  the 
event,  and  promised  that  they  should*  see  Him  in  Galilee  (Matt. 
28  :  6—7).  —  Peter  and  John,  in  consequence  of  the  tidings  re- 
ceived from  Mary  Magdalene,  also  hastened  to  the  grave.  The 
latter,  impelled  by  a  longing  expectation,  reached  it  somewhat 
sooner  than  Peter,  who  was  usually  prompt  in  his  movements, 
but  was  now  bowed  down  by  the  consciousness  of  his  guilt  and 
occupied  with  his  own  heart.  John  glanced  into  the  empty 
grave,  but  did  not  venture  to  enter  until  Peter,  more  decided 
than  himself,  had  preceded  him.  These  two  disciples  had  scarcely 
departed,  when  Mary  Magdalene  returned  alone  to  the  grave. 
As  she  stood  there  weeping,  she  looked  into  the  sepulchre,  and 
saw  two  angels,  to  whom  she  mournfully  said :  "  They  have  taken 
away  my  Lord,  and  I  know  not  where  they  have  laid  him/'  As 
she  turned  away  from  them,  Jesus  stood  before  her ;  she  supposed 
him  to  be  the  gardener,  until  she  heard  the  well-known  voice  of 
love  pronouncing  her  name  :  "  Mary."  Full  of  surprise  and  joy, 
she  exclaimed :  "  Rabboni"  (that  is,  Master),  and  would  have 
touched  him ;  but  Jesus  said :  "  Touch  me  not  (jw  pov  Sattw,  that 
is,  to  adhere,  to  hold  fast  to),  for  I  am  not  yet  ascended  to  my 
Father :  but  go  to  my  brethren,  and  say  unto  them,  I  ascend 
unto  my  Father  and  your  Father,  and  to  my  God  and  your  God" 
(John  20  :  11-17). — The  Lord  appeared  also  to  the  other  two 
women  on  their  return,  and  referred  them  to  the  time  in  which 
he  would  appear  to  them  in  Galilee  (Matt.  28  :  9,  10). — When 
the  chief  priests  learned  from  the  keepers  all  that  had  occurred, 
they  bribed  the  latter  to  say  that  while  they  slept,  the  disciples 
had  stolen  the  body  away. 

Obs. — Christ  did  not  permit  Mary  to  touch  him,  while  he  com- 
manded Thomas  to  do  so.  (John  20  :  27,  \  158.  2.)  The  following 
will  probably  explain  the  sense  and  connection  of  the  difficult  words 
addressed  to  Mary.  She  is  so  much  excited,  so  completely  controlled 
by  her  passionate  joy  on  seeing  the  Master  alive  before  her,  whom 
she  had  regarded  as  lost  to  her,  that  she  is  impelled  to  embrace  him 
and  forcibly  retain  him,  lest  he  should  be  torn  from  her  again.  But 
this  expression  of  her  love  was  not  free  from  carnal  impetuosity  and 
ungodly  self-will.     Christ  had  said  on  a  previous  occasion :  "  It  is 


REDEMPTION    AND    SALVATION.  349 

expedient  for  you  that  I  go  away."  (John  16  :  7.)  If  he  again  went 
away,  by  ascending  to  heaven,  this  departure  itself  secured  for  them 
his  presence  even  unto  the  end  of  the  world.  (Matt.  28  :  20,  g  160, 
1.  Obs.)  But  when  he  addressed  Mary,  it  was  not  the  time  to  em- 
brace his  knees,  and  constrain  him  to  remain  with  his  people,  for 
"he  was  not  yet  ascended  to  his  Father." — (For  the  word  aTtrcyicu, 
see  Passow,  I.  376,  5th  ed. ;  "to  fasten  one's  self  to,  tie,  hanc;  to, 
hold  fast  to ;  to  occupy  one's  self  with ;  to  seize,  hold,  touch,  handle.") 

§  158.   The  two  Disciples  of  Emmaus,  and  the  Twelve. 

1.  Mark  16  :  12,  13;  Luke  24  :  13,  &c.  —  On  the  afternoon 
of  the  same  day,  two  disciples  belonging  to  the  larger  division, 
one  of  whom  was  named  Cleopaa,  went  to  Emmaus,  eight  miles 
distant  from  Jerusalem,  and  talked  together  on  the  road  of  all 
these  things  which  had  happened.  Jesus  drew  near  and  went 
with  them,  but  their  eyes  were  holden,  that  they  should  not  know 
him.  He  referred  to  the  subject  of  their  previous  conversation, 
and  when  they  confessed  that  they  could  not  understand  these 
things,  he  said  :  "  0  fools,  and  slow  of  heart  to  believe  all  that 
the  prophets  have  spoken  I  Ought  not  Christ  to  have  suffered 
these  things,  and  to  enter  into  his  glory  V*  And  beginning  at 
Moses,  and  all  the  prophets,  he  expounded  unto  them  in  all  the 
scriptures  the  things  concerning  himself.  AVhen  they  reached 
the  village,  they  constrained  him  to  tarry  with  them,  but  it  was 
not  till  he  sat  at  meat  with  them,  and  gave  to  them  the  bread 
which  he  had  broken  after  the  blessing,  that  their  eyes  were 
opened  and  they  knew  him  :  and  he  vanished  out  of  their  sight. 
But  they  said  one  to  another :  "  Did  not  our  heart  burn  within 
us  while  he  talked  with  us  by  the  way,  and  while  he  opened  to 
us  the  scriptures?"  And  they  rose  up  the  same  hour,  and 
returned  to  Jerusalem,  and  told  the  assembled  disciples  all  that 
had  happened  to  them. 

2.  Luke  24  :  36,  &c. ;  John  20  :  19,  &c.— As  they  thus  spake, 
the  doors  being  shut,  Jesus  himself  stood  in  the  midst  of  them, 
and  said :  "  Peace  be  unto  you."  But  they  were  terrified  and 
affrighted,  and  supposed  that  they  had  seen  a  spirit.  In  order  to 
convince  them  of  their  error,  he  showed  them  his  hands  and  feet, 
remarking:   "A  spirit  hath  not  flesh  and  bones,  as  ye  see  me 


350  REDEMPTION    AND    SALVATION. 

have,"  and  he  also  ate  a  portion  of  a  broiled  fish  and  of  a  honey- 
comb.  He  said  again:  "Peace  be  unto  you.  —  As  my  Father 
hath  sent  me,  even  so  send  I  you."  When  he  had  said  this,  he 
breathed  on  them,  (giving  them  a  pledge  and  earnest  of  the 
complete  outpouring  of  the  Holy  Ghost  on  the  day  of  Pentecost), 
and  said:  "  Receive  ye  the  Holy  Ghost.  Whosesoever  sins  ye 
remit,  they  are  remitted  unto  them;  and  whosesoever  sins  ye 
retain,  they  an-  retained." — Thomas  was  nut  present  on  this  occa- 
sion ;  when  the  other  disciples  said  to  him  :  "We  have  seen  the 
Lord,"  he  replied:  "Except  I  shall  see  in  his  hands  the  print 
of  the  nails,  and  put  my  finger  into  the  print  of  the  nails,  and 
thrust  my  hand  into  his  side,  I  will  not  believe."  Eight  days 
afterwards,  the  disciples,  including  Thomas,  were  again  assem- 
bled ;  then  came  Jesus,  the  doors  being  shut,  and  stood  in  the 
midst,  saying:  "Peace  be  unto  you."  And,  turning  to  Thomas, 
lie  said:  "Reach  hither  thy  finger,  and  behold  my  hands  ;  and 
reach  hither  thy  hnnd,  and  thrust  it  into  my  side,  and  be  not 
faithless  (unbelieving),  but  believing."  Then  all  the  doubts  of 
that  disciple  vanished,  and,  adoring  Christ,  he  exclaimed  :  "  My 
Lord  and  my  God!"  Jesus  said  to  him:  "Thomas,  because 
thou  hast  seen  me,  thou  hast  believed:  blessed  are  they  that 
have  not  seen  me,  and  yet  have  believed. 

Obs. —  Thomas  is  often  unjustly  condemned.  His  doubts  are  not 
those  of  the  unbeliever,  from  whose  heart  these  proceed,  but  they  are 
those  of  the  inquirer,  whose  understanding  alone  suggests  them. 
The  former  docs  not  believe  even  when  the  understanding  is  con- 
vinced, as  the  Pharisees  did  not  believe,  although  they  beheld  the 
Saviour's  signs  and  wonders.  The  latter  investigates  and  scrutinizes 
honestly  and  candidly,  not  for  the  purpose  of  finding  a  support  for 
unbelief,  but  for  the  purpose  of  discovering  the  truth,  and,  like 
Thomas,  when  he  has  found  the  truth,  he  submits  to  it  absolutely 
and  unconditionally.  Thomas  was  a  man  in  whom  the  power  of  the 
intellect  predominated — he  could  not  heartily  believe,  until  he  had 
investigated.  An  opposite  tendency  is  seen  in  Peter  and  John  ;  the 
direct  impulse  of  the  heart  conducted  them  to  the  truth,  and  con- 
strained the  understanding  to  proceed  in  the  same  direction.  The 
characteristic  features  of  Thomas  are  perfectly  compatible  with 
Christian  principles,  and  are  entitled  to  regard — they  are  accordingly 
owned  and  admitted  by  Christ  in  his  address  to  Thomas.     Still,  the 


REDEMPTION    AND    SALVATION.  351 

peculiar  character  of  Peter  and  John  is  more  blessed ;  in  its  efforts 
to  enter  tho  sanctuary  of  faith,  it  is  not  compelled  to  engage  in  a 
painful  struggle  with  the  outposts  stationed  at  a  distance  by  Criti- 
cism.— In  forming  an  estimate  of  the  character  of  Thomas,  the  pas- 
sage, John  II  :  16,  ought  not  to  be  overlooked. 


§  159.  Peter's  new  Call. — The  Institution  of  Baptism. 

1.  John  21  :  1,  &c.  —  The  festive  week  had  now  closed,  and 
the  disciples  had  returned  to  their  home  in  Galilee,  whither  the 
Lord  had  repeatedly  directed  them  to  proceed. — Peter  had  fallen 
so  deeply,  that  he  needed  a  formal  and  solemn  restoration  to  his 
•apostolic  office.  The  new  call,  like  the  first,  which  appointed  him 
to  be  a  fisher  of  men,  was  given  at  the  sea  of  Tiberias,  in  the 
same  place  and  in  circumstances  of  a  similarly  significant  cha- 
racter. He  had  been  fishing  all  night,  together  with  John,  James, 
Thomas  and  Nathanael.  In  the  morning  Jesus  appeared  on  the 
shore,  but  was  not  recognized  by  them.  In  obedience  to  his 
directions  they  cast  the  net  on  the  right  side  of  the  ship,  and  now 
they  were  not  able  to  draw  it  for  the  multitude  of  fishes.  John 
exclaimed :  "  It  is  the  Lord !"  and  Peter  at  once  cast  himself 
into  the  sea,  in  order  to  swim  to  the  shore  before  the  vessel 
arrived.  The  Lord  invites  them  to  partake  of  a  meal  which  is 
symbolically  significant,  like  the  draught  of  the  fishes — a  celestial 
banquet  following  the  conclusion  of  earthly  toil.  After  the  meal, 
the  Lord  asked  Peter  thrice,  as  the  latter  had  been  guilty  of  a 
denial  thrice :  "  Simon,  son  of  Jonas,  lovest  thou  me  ?"  The 
impetuous  boldness  of  an  earlier  period  is  departed ;  conscious 
both  of  his  weakness,  and  also  of  his  love  to  his  Master,  he  an- 
swers in  humility :  "  Lord,  thou  knowest  all  things ;  thou  knowest 
that  I  love  thee."  Each  time  the  Lord  subjoined  :  "  Feed  my 
sheep/'  and,  referring  to  Peter's  own  death  on  the  cross,  an- 
nounced that  he  was  counted  worthy  (Acts  5  :  41)  not  only  to 
labor  but  also  to  suffer  for  his  Master. 

2.  The  Lord  afterwards  appeared  to  an  assembly  of  his  follow- 
ers, above  five  hundred  in  number  (1  Cor.  15  :  6),  on  a  mountaiu 
in  Galilee,  which  he  had  appointed.  Here  he  took  leave  of  this 
larger  circle  of  his  disciples,  declared  himself  to  be  the  Lord  of 


352  REDEMPTION    AND    SALVATION. 

Leaven  and  earth,  commissioned  the  apostles  to  preach  the  Gospel 
(Matt.  28  :  1G,  &c.)>  t0  a^  tnc  world,  and  instituted  Baptism  as 
the  Sacrament  of  regeneration  for  the  kingdom  of  God.  "All 
power  is  given  unto  me  in  heaven  and  in  earth.  (!■>  ye  therefore 
and  make  disciples  (fta^r*vaar*)  of  all  nations  by  baptizing 
(3a7tri£Wf$-)  them  in  the  name  (ay  ru  woua)  of  the  Father,  and 
of  the  .Son,  and  of  the  Holy  Ghost,  and  by  teaching  (btbaaxoi-if;) 
them  to  observe  all  things  whatsoever  I  have  commanded  you; 
....  he  that  believcth  and  is  baptized,  shall  be  saved ;  but  ho 
that  believeth  not,  shall  be  damned."  As  the  Lord  parted  from 
them,  he  gave  the  promise  :  "  Lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world." 

Obs.  —  The  nature  and  the  significance  of  Baptism  are  considered 
in  I  189. 

§  1G0.    The  Ascension  of  Christ. 

1.  Mark  1G  :  19,  &c. ;  Luke  24  :  50,  &c. ;  Acts  1  :  4,  &c.  — 
After  Christ  had  repeatedly  appeared  to  his  disciples  during  the 
forty  days  which  immediately  followed  his  resurrection,  and  tes- 
tified to  them  that  he  was  risen,  the  time  arrived  in  which  he 
should  be  raised  above  all  terrestrial  restrictions,  and  return  to 
the  glory  which  he  had  with  the  Father  before  the  world  was 
(John  17  :  5).  The  eleven  disciples  had  gone  to  Jerusalem  a 
short  time  previous  to  the  day  of  Pentecost,  probably  by  the 
Lord's  directions ;  it  was  needful  that  they  should  obtain  a  season 
for  meditation,  undisturbed  by  worldly  business  or  labor,  and 
prepare  for  the  outpouring  of  the  Holy  Ghost.  He  assembled 
them  for  the  last  time  on  mount  Olivet,  in  the  neighborhood  of 
Bethany,  in  order  that  they  might  see  his  glorification  in  the 
same  place  in  which  they  had  seen  his  lowliness  and  his  exceed- 
ing sorrow  and  distress.  They  did  not  yet  understand  the  laws 
of  the  development  of  the  kingdom  of  God,  and  inquired : 
"  Lord,  wilt  thou  at  this  time  restore  again  the  kingdom  to  Is- 
rael ?"  But  he  answered  :  "  It  is  not  for  you  to  know  the  times 
or  the  seasons  which  the  Father  hath  put  in  his  own  power.  But 
ye  shall  receive  power  after  that  the  Holy  Ghost  is  come  upon 
you  :  and  ye  shall  be  witnesses  unto  me,  both  in  Jerusalem,  and 


REDEMPTION    AND    SALVATION.  353 

in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of  the 
earth/'  Then  he  lifted  up  his  hands,  and  blessed  them,  and, 
while  they  beheld,  he  was  taken  up,  and  a  cloud  received  him  out 
of  their  sight,  concealing  from  the  feeble  eyes  of  the  disciples 
the  incomprehensible  and  exalted  mystery  of  this  glorification. 
While  they  looked  steadfastly  toward  heaven  as  he  went  up,  two 
angels  in  white  apparel  stood  by  them,  who  said  :  "  Ye  men  of 
Galilee,  why  stand  ye  gazing  up  into  heaven  ?  this  same  Jesus 
which  is  taken  up  from  you  into  heaven,  shall  so  come  in  like 
manner  as  ye  have  seen  him  go  into  heaven."  Then  they  re- 
turned to  Jerusalem. 

Obs.  —  Christ's  ascension  to  heaven  is  the  necessary  completion 
of  his  resurrection,  the  summit  of  his  transfiguration  and  glorifica- 
tion ;  therein  he  resumed  fully  the  divine  majesty  of  which  ho  had 
divested  himself  at  his  incarnation.  It  constituted  his  return  to  his 
eternal  supermundane  form  of  existence  {ftopfrj  >«o£,  form  of  God, 
Phil.  2  :  0).  But  God  is  as  well  beyond  us,  exalted  above,  distinct 
from,  and  separate  from,  every  creature  [transcendence),  as  he  is  also 
here,  omnipresent,  filling,  supporting  and  preserving  every  creature 
(immanence).  Hence,  the  ascension  is  as  much  a  going  away,  by 
which  Christ  was  exalted  above  every  creature,  as  a  coming,  that 
fills  and  penetrates  all  (Matt.  18  :  20 ;  28  :  20). 

2.  The  state  and  the  operations  of  Christ  which  succeeded  his 
ascension  as  God-man,  are  designated  in  the  Scriptures  by  the 
figurative  expression  :  sitting  on  the  right  hand  of  God  (Matt. 
26  :  64 ;  Acts  7  :  55 ;  Eph.  1  :  20,  &c).  It  implies  the  heavenly 
and  divinely-powerful  continuance  and  completion  of  his  work  on 
earth.  As  a  prophet,  he  calls,  gathers  and  enlightens  the  Church 
by  his  'Word  and  by  his  Spirit;  as  a  king,  he  rules  over  all  the 
world,  and  is  the  head  over  all  things  to  the  Church ;  as  a  high- 
priest,  he  communicates  to  us  through  the  Sacraments  the 
blessed  powers  which  were  won  by  his  death  and  resurrection,  and 
as  our  advocate  evermore  makes  intercession  for  us  in  the  pre- 
sence of  the  Father  (Heb.  9  :  24 ;  Rom.  8  :  34 ;  1  John  2  :  1,  2). 

Obs.  —  Even  as  the  divine  nature  of  Christ  during  his  abode  on 
earth  took  part  of  the  lowliness,  of  the  form  of  a  servant,  and  of  all 
the  sufferings  of  his  human  nature,  so  also  his  human  nature  is  ex- 
alted and  fully  shares  in  all  the  glory  of  the  divine  nature.     Sinco 
30* 


354  REDEMPTION    AND    SALVATION. 

the  ascension,  it  is  not  merely  the  deity  of  Christ,  but  Christ  alto- 
gether, God  and  man  in  one  Person,  the  same  Christ  that  lay  in  the 
manger  as  a  helpless  child,  and  that  bare  the  sins  of  the  world  on 
the  cross,  who  is  omnipotent,  omniscient,  omnipresent,  the  ruler  and 
the  judge  of  the  world.  For  Christ  became  man  not  for  a  season 
only,  but  for  all  eternity.  For  he  certainly  received  the  whole  of 
human  nature,  body,  soul,  and  spirit,  into  a  personal  union  with  his 
divine  nature,  and  this  union  cannot  possibly  be  ever  dissolved. 
Besides,  our  redemption  confessedly  depends  on  our  connection  with 
the  Redeemer,  and  that  connection  depends  on  the  fact  that  he  is 
flesh  of  our  flesh,  and  bone  of  our  bones.  All  that  Christ  has  done 
and  suffered  for  us,  would  be  without  advantage  and  in  vain,  if  he 
should  cease  to  be  true  man.  But  as  certainly  as  he  was  raised, 
body,  soul  and  spirit,  to  the  right  hand  of  the  Father,  so  certainly 
he  will,  as  the  first-born  among  many  brethren  (Rom.  8  :  29),  here- 
after draw  us  to  himself,  an.d  make  us  joint-heirs  of  his  eternal 
glory  (Rom.  8  :  17),  if,  namely,  we  have  truly  received  in  ourselves 
the  power  and  the  merit  of  his  death  and  resurrection. 


CHAPTER  II. 

THE   PROMULGATION   OP   SALVATION   BY  THE   APOSTLES. 

§  161.    The  Design  and  Significance  of  this  Period. 

"  So  then,  faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God."  (Rom.  10  :  17.) 

"  Built  Upon  THE  FOUNDATION  OF  THE  APOSTLES  AND  PROPHETS,  JeSUS 

Christ  himself  being  the  chief  corner-stone;  in  whom  all  thebuilding  fitly 
framed  together,  growcth  unto  a  holy  temple  in  the  Lord."  ( Eph .  2 :  20, 21 . ) 

1 .  The  great  salvation  had  now  been  secured  in  the  person  of 
the  Redeemer.  He  had  offered  an  atoning  sacrifice  by  his  death 
for  the  sins  of  the  whole  world,  which  was  of  eternal  validity 
and  infinite  value,  and  brought  to  light  in  his  resurrection  the 
powers  of  eternal  life  by  which  all  things  are  renewed.  Still, 
salvation  in  Christ  is  extraneous,  remote  from  the  human  race 
and  productive  of  no  advantage  to  it,  until  it  is  personally  appro- 
priated and  received  into  the  very  sources  of  man's  life.  Now  it 
is  the  office  of  the  Holy  Spirit  to  communicate  and  appropriate 
salvation.     The  first  and  immediate  condition,  accordingly,  on 


REDEMPTION    AND    SALVATION.  355 

which  further  progress  in  the  kingdom  of  God  depended,  was 
the  outpouring  of  the  Holy  Spirit  upon  all  flesh,  which  the  pro- 
phets had  already  predicted  (as  Joel  2  :  28,  &c.),  and  Christ  had 
distinctly  promised  (John  14  :  1G ;  16  :  7,  &c).  The  condition, 
on  the  part  of  man,  on  which  salvation  is  appropriated,  is  Faith, 
that  is,  the  cheerful,  entire  and  confident  surrender  of  the  whole 
individual  to  the  salvation  which  is  offered  in  Christ.  Now  faith 
cometh  by  hearing  (Rom.  10  :  17)  the  preaching  of  the  Gospel, 
inasmuch  as  without  the  latter,  such  a  surrender  to  a  salvation 
that  is  given  historically,  is  not  possible ;  on  this  account  Christ 
commissioned  his  disciples  to  preach  the  Gospel  to  every 
creature. 

2.  But  this  preaching  is  derived  from  the  Word  of  God,  since 
God  alone  can  make  known  the  deep  mysteries  of  his  grace  in  a 
credible,  sure  and  reliable  manner.  The  apostles  consequently 
needed  an  immediate  divine  illumination  (Inspiration,  Theo- 
pneusty),  by  which  their  doctrine  was  preserved  free  from  every 
error,  and  the  full  knowledge  of  salvation  was  generated  in  their 
spirit.  Their  instructive  intercourse  with  their  divine  teacher 
had  already  sown  in  their  spirit  the  living  seeds  of  the  Word,  but 
it  was  only  under  the  special  superintendence  of  the  Spirit  of 
truth  sent  by  Christ,  that  these  could  bring  forth  the  fruit  of 
saving  knowledge  and  doctrine.  Many  precious  words  of  their 
Master  still  lay  as  an  unknown  and  unemployed  treasure  in  their 
hearts,  respecting  which  they  needed  the  explanations  of  the  Holy 
Spirit;  Christ  had,  besides,  reserved  many  things,  which  they 
could  not  yet  bear,  and  had  promised  that  the  Spirit  should  there- 
after guide  them  into  all  truth.  (§  133.  2.)  The  mere  oral 
preaching  of  the  apostles  was  not  sufficient;  it  did  not  satisfy 
the  wants  even  of  their  own  times.  The  word  that  was  simply 
heard  was  easily  darkened  in  the  mind  and  forgotten ;  it  required 
a  continual  renewal  and  a  stable  and  unchanging  support,  which 
the  apostles  could  not  furnish  to  particular  congregations  at  a 
distance,  unless  they  communicated  their  instructions  in  a  written 
form.  Their  oral  preaching  could  still  less  satisfy  the  wants  of 
succeeding  centuries,  since  the  sound  doctrine  of  the  Gospel,  on 
which  the  saving  faith  of  the  world  was  to  be  established,  would 
have  been  subjected  to  losses,  perversions,  and  admixture  with 


356  REDEMPTION    AND     SALVATION. 

foreign  matter  through  human  error,  and  could  not  have  served 
as  a  linn,  unchanging,  eternally  reliable  foundation  of  salvation. 
The  great  and  momentous  task  of  this  period,  consequently,  was — 
the  exhibition  of  the  ]\'orrf  of  God  of  the  New  Testament,  as  the 
living  source  of  all  religious  knowledge,  as  the  impregnable  tower 
of  faith,  as  the  unchangeable  foundation  of  every  subsequent 
promulgation  of  salvation. 

3.  Another  task  assigned  to  this  period,  connected  with  the 
former,  and  not  less  momentous,  was  the  establishment  of  the 
Church  on  the  foundation  of  the  Word  of  God.  The  Church 
(considered  as  contcntum)  is  the  organized  union  of  those  who 
are  received  through  regeneration  of  water  and  of  the  Spirit  into 
the  communion  of  the  life  of  Christ  —  (the  body  of  Christ,  Eph. 
1  :  22,  23;  1  Cor.  12  :  12-27^);  the  Church  (considered  as  con- 
tinent) is  the  institution  by  which  all  the  members  of  this  com- 
munion arc  held  together  and  encircled — the  sphere  of  action  of 
the  Holy  Spirit,  wherein  he  calls,  gathers,  enlightens,  justifies, 
and  sanctifies  all  Christendom  on  earth,  and  preserves  it  in  Jesus 
Christ  in  the  one  true  faith  ;  the  Church  is,  under  the  care  and 
superintendence  of  the  Holy  Spirit,  the  guardian  of  the  "Word 
of  God,  the  fosterer  of  all  divine  knowledge  and  all  divine  life 
among  men,  and  the  distributer  of  heavenly  grace  through  the 
Sacramcnta  entrusted  to  it.  Like  the  protection,  preservation 
and  extension  of  the  church  in  every  century,  its  very  foundation 
also  is  the  work  of  the  Holy  Spirit,  accomplished  through  the 
apostles  whom  He  chose  and  endowed  with  many  extraordinary 
and  miraculous  gifts  of  grace. 

Obs.  1.  —  A  charisma  or  gift  of  grace  is  a  natural  endowment  of 
the  spirit  enlarged  and  sanctified  by  the  operation  of  the  Holy  Spirit. 
The  different  gifts  of  grace  which  were  exercised  in  the  apostolic 
Church  are  enumerated  in  1  Cor.  12  :  1-12,  and  28-30. 

Obs.  2. — The  Acts  of  the  Apostles  (?  184.)  constitute  tho  source 
whence  the  history  of  the  apostles  is  derived. 

§162.    The  Day  of  Pentecost. 

1.  Acts  1  :  13,  &c.  —  After  the  ascension  of  the  Lord,  the  dis- 
ciples (one  hundred  and  twenty  in  number)  abode,  according  to 


REDEMPTION    AND    SALVATION.  35T 


his  command,  in  Jerusalem,  and  continued  with  one  accord  in 
prayer  and  supplication,  waiting  for  the  promised  outpouring  of 
the  Holy  Ghost.  It  was,  however,  needful  that  the  significant 
number  of  the  twelve  apostles,  which  had  disappeared  after  the 
departure  of  Judas,  should  be  restored  previous  to  that  event,  in 
order  that,  after  it  had  occurred,  they  might  go  forth  to  the 
twelve  tribes  of  Israel  (Acts  26  :  7 ;  James  1  :  1)  as  the  messen- 
gers of  the  Messianic  salvation.  Peter,  the  most  energetic  of  the 
disciples,  as  well  as  occupying  a  prominent  position  among  them, 
which  the  Lord  had  already  assigned  to  him,  adopted  measures 
for  filling  the  vacancy.  Two  persons  were  appointed,  who  were 
deemed  to  be  qualified,  as  they  had  heard  the  discourses  and  seen 
the  acts  of  the  Lord  from  the  beginning  —  Joseph,  called  Bar- 
sabas,  and  surnamed  Justus,  and  Matthias;  after  the  disciples 
had  prayed,  they  gave  forth  their  lots,  and  the  latter  was  chosen. 

Obs. — It  has  been  supposed  by  some  that  (according  to  Acts  1  : 
4,  8)  the  Eleven  possessed  no  authority  to  complete  the  number  of 
Twelve,  particularly  before  the  Spirit  was  poured  out,  and  that  the 
Lord  himself  had  appointed  the  Twelfth  apostle,  namely  Paul,  to 
whom  the  call  would  be  given  at  the  proper  time.  But  this  view 
excludes  the  important  fact  that  the  Twelve  had  been  specially  ap- 
pointed for  the  twelve  tribes  of  Israel,  and  that  the  peculiarity  in  the 
case  of  Paul,  consisted  in  his  commission,  as  the  Thirteenth,  to  be 
the  Apostle  of  the  Gentiles  (Acts  9  :  15  ;  Rom.  11  :  13,  &c. ;  \  1G7). 

2.  Acts  2  : 1,  &c.  —  In  the  mean  time,  the  feast  of  Pentecost 
arrived.  The  disciples  were  all  with  one  accord  engaged  in 
prayer  in  the  place  in  which  they  usually  assembled,  which  was, 
probably,  Solomon's  porch  (Acts  3:1,11;  5  :  12 ;  §  81,  Obs.  2). 
And  suddenly  there  came  a  sound  from  heaven,  as  of  a  rushing 
mighty  wind,  and  it  filled  all  the  house  where  they  were  sitting. 
A  body  of  fire  and  of  light  moved  above  them,  then  parted,  and 
descended  in  distinct  tongues  of  fire  on  each  of  them.  And  they 
were  all  filled  with  the  Holy  Ghost,  and  began  to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance.  The  miracle,  which 
seemed  to  be  a  striking  phenomenon  in  the  natural  world,  drew 
large  numbers  of  the  people  together,  among  whom  were  also 
many  of  the  strangers  who  had  come  to  keep  the  feast.  Every 
man  heard  the  unlearned  Galileans  speak,  in  his  own  tonguo 


358  REDEMPTION    AND    SALVATION. 

wherein  he  was  born,  the  wonderful  works  of  God;  they  were  all 
amazed,  and  said:  "What  meaneth  this?"  Others  mocking 
said  :  "  These  men  are  full  of  new  wine."  Then  Peter  arose 
and  addressed  the  people,  being  the  first  who  announced  that  the 
work  of  salvation  was  completed.  He  declared  that  the  disciples 
who  spoke  were  not  drunken,  but  that  the  prophecy  of  Joel 
(§  100.  2)  respecting  the  outpouring  of  the  Spirit  upon  all  flesh 
was  fulfilled  before  all ;  he  declared,  further,  that  Jesus  of  Naza- 
reth, the  Messiah,  whom  they  had  crucified,  but  whom  God  had 
raised  up  and  exalted  unto  the  right  hand  of  glory,  as  David 
already  predicted  concerning  him  (Ps.  1G  :  10;  110  :  1),  had 
now  poured  out  his  Spirit  upon  his  disciples.  When  the  people 
heard  these  things,  their  hearts  were  pierced,  and  they  asked, 
full  of  concern  for  the  salvation  of  their  souls :  "  Men  and 
brethren,  what  shall  we  do?"  Peter  answered  :  "Repent,  and 
be  baptized  every  one  of  you  in  the  name  of  Jesus  Christ,  for 
the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the  Holy 
Ghost.  For  the  promise  is  unto  you,  and  to  your  children,  and 
to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call."  Then  they  that  gladly  received  his  word,  were  baptized  : 
and  the  same  day  there  were  added  unto  them  about  three  thou- 
sand souls. 

Ons.  1.  —  The  first  Pentecostal  season  of  the  New  Testament  is 
the  fulfilment  of  the  typical  festival  of  the  Old  Testament  (|  49.  2). 
The  first  sheaves  of  the  great  harvest  in  the  field  of  the  kingdom  of 
God  (Matt.  9  :  37  ;  John  4  :  35)  were  offered  to  the  Lord  of  the  har- 
vest in  the  new  temple  of  the  Spirit  (John  4  :  23).  The  church  of 
the  people  of  God  of  the  old  covenant  had,  on  the  same  day,  centu- 
ries ago,  been  founded  on  the  demands  of  the  Sinaitic  Law,  but  now 
the  Church  of  the  new  covenant  was  founded  on  the  fulfilment  of  the 
Law  and  sealed  with  the  first  and  the  most  wonderful  outpouring  of 
the  Spirit.  It  was  said  in  the  former  case:  "  Thou  shalt;"  but  it  is 
now  said:  " Thou  canst"  (Ezek.  36  :  27).  The  Spirit  of  God  is  the 
eternal  uncreated  light  of  all  spirits,  a  divine  fire,  which,  while  it  con- 
sumes all  that  is  ungodly,  enlightens,  warms  and  animates  every  crea- 
ture. Hence  the  Spirit  appeared  here  in  fire,  as  he  appears  in  water 
in  ordinary  Baptism,  and  completed  the  regeneration  of  the  disciples, 
who  had  already  been  consecrated  in  the  water  of  the  baptism  of 
John  to  the  new  life  that  proceeds  from  Christ ;  they  are  now  first 


Af 


REDEMPTION    AND    SALVATION.  359 


of  all  sealed  in  him  by  the  generation  of  the  Spirit  (John  3  :  3,  5), 
and  qualified  to  bo  the  messengers  of  salvation,  the  founders  of  the 
Church. 

Obs.  2. —  The  gift  of  tongues  (ykJ»o<stu$  Mktw)  which  the  Lord  spe- 
cially mentioned  when  he  promised  the  gifts  of  grace  (Mark  1C  :  17), 
and  which  was  frequently  bestowed  during  the  apostolic  age,  con- 
sisted of  an  ecstatic  mode  of  speaking,  during  which  the  fulness  of 
divino  inspiration  and  the  resistless  power  of  the  new  views  that 
were  given  and  that  were  derived  from  "  the  deep  things  of  God" 
(1  Cor.  2  :  10),  by  the  aid  of  the  Spirit,  broke  through  the  narrow 
bounds  of  the  ordinary  mode  of  speaking  (1  Cor.  ch.  14).  —  On  the 
present  occasion  the  gift  of  tongues  assumed  a  distinct  and  peculiar 
form.  Each  of  the  many  strangers  who  had  come  to  the  city  to  keep 
the  feast,  heard  the  apostles  speak  in  his  own  mother  tongue,  or  the 
language  of  the  country  whence  he  came.  According  to  one  mode 
of  interpretation,  the  miracle  occurred  in  the  speaker  alone  —  tlio 
apostles  were  at  once  qualified  to  speak  in  foreign  languages  which 
they  had  not  previously  learned.  According  to  another  mode  of 
interpretation,  it  is  more  probable  that  the  miracle  occurred  both 
in  the  speakers  and  in  the  hearers  —  those  among  the  latter  who 
were  susceptible,  being  controlled  alike  by  the  influence  of  the  Spirit 
who  was  present,  understood  the  ecstatic  speech  of  the  apostles  (in  a 
superhuman  language)  as  clearly  as  if  they  had  been  addressed  in 
their  own  languages  respectively,  and  hence  could  not  judge  other- 
wist  than  that  they  heard  the  familiar  tongue  of  their  own  homes. 
Those,  on  the  contrary,  who  were  not  susceptible,  merely  heard  unin- 
telligible sounds,  which,  with  unholy  mockery,  they  compared  to  the 
stammering  of  drunken  persons.  —  The  gift  of  tongues,  in  the  form 
which  it  here  assumed,  plainly  pointed,  retrospectively,  to  the  con- 
fusion of  tongues  in  Babel,  of  which  it  was  the  antitype  —  it  also 
pointed,  prospectively,  to  that  day  in  which  one  language  and  one 
mind  would  again  bind  the  children  of  the  kingdom  together,  of 
which  it  was  the  type  and  the  pledge.  The  Church  is  in  reality  and 
in  the  highest  perfection,  all  that  the  tower  of  Babel  was  designed 
to  be:  it  is  a  building  whose  top  reaches  unto  heaven,  uniting 
heaven  and  earth,  receiving  all  nations  in  its  inclosure,  forming  them 
into  one  body,  and  perpetuating  their  union. 

§  163.    The  inner  state  of  the  Church  in  Jerusalem. 

1.  Acts  2  :  42-47;  4  :  32-37.  — The  newly-converted  be- 
lievers continued  steadfastly  in  the  apostles'  doctrine  and  fellow- 


REDEMPTION    AND    SALVATION. 

ship,  and  in  breaking  of  bread,  and  in  prayers.  The  apostles 
with  great  power  gave  witness  of  the  resurrection  of  the  Lord 
Jesus,  and  did  many  wonders  and  signs  in  his  name.  The  Lord 
daily  added  to  the  church  those  that  were  saved.  The  multitude 
of  them  that  believed  were  of  one  heart,  and  of  one  soul :  neither 
said  any  of  them  that  aught  of  the  things  which  he  possessed 
was  his  own.  Although  many  belonged  to  the  poorest  classes  of 
the  people,  there  was  not  one  among  them  that  lacked ;  for  as 
many  as  were  possessors  of  lands  or  houses  (like  Joses  Barnabas 
a  Levite  of  Cyprus)  sold  their  property,  and  deposited  the  pro- 
ceeds in  a  common  purse,  whence  the  wants  of  the  destitute 
were  supplied.  They  continued  daily  with  one  accord  in  the 
temple,  broke  bread  from  house  to  house,  and  did  eat  their  meat 
(Agapse,  "feasts  of  charity,"  Jude,  verse  12)  with  gladness  and 
singleness  of  heart,  praising  God,  and  having  favor  with  all  the 
people. 

Obs.  —  These  Agap©  proceeded  from  the  spirit  of  brotherly  love 
which  prevailed  in  the  apostolic  age  and  united  all  the  members  of 
the  Church  as  one  family.  All  distinction  between  the  rich  and  the 
poor  was  here  obliterated  ;  benevolence  acquired  an  exalted  charac- 
ter and  retained  none  of  the  repulsive  features  which  belong  to  the 
ordinary  act  of  bestowing  alms.  The  Agapao  were  always  held  in 
connection  with  the  Lord's  Supper,  which  they  either  preceded  or 
followed.  —  They  were  generally  observed  in  the  Church  until  the 
fourth  century  ;  after  that  period  they  were  gradually  discontinued 
in  consequence  of  the  abuses  which  began  to  prevail,  after  having 
commenced  already  in  the  days  of  the  apostles  (1  Cor.  11  :  17-22). 

2.  Acts  5  :  1-11.  —  While  the  Church  exhibited  these  glo- 
rious features  in  the  mind  and  in  the  walk  of  the  members,  un- 
soundness of  principles  and  hypocrisy  crept  into  it  nt  an  early 
day.  A  certain  man  named  Ananias  coveted  the  honor  which 
belongs  to  self-denying  brotherly  love.  In  concert  with  his  wife 
Sapphira  he  sold  his  property,  and  brought  a  certain  part  only  of 
the  price  to  the  apostles,  alleging  at  the  same  time  that  he  had 
brought  to  them  the  whole.  Peter  immediately  saw  his  hypoc- 
risy, and  said  :  "Ananias,  why  hath  Satan  filled  thy  heart  to  lie 
to  the  Holy  Ghost,  and  to  keep  back  part  of  the  price  of  the 
land  ?     While  it  remained,  was  it  not  thine  own  ?     And  after  it 


REDEMPTION    AND    SALVATION.  361 

was  sold,  was  it  not  in  thine  own  power  ?  Thou  hast  not  lied 
unto  men,  but  unto  God."  When  Ananias  heard  these  words, 
he  fell  down  and  gave  up  the  ghost,  smitten  by  the  judgment  of 
God.  His  wife,  who  entered  several  hours  afterwards,  without 
being  aware  of  this  event,  repeated  the  same  falsehood,  and  died 
in  the  same  manner.  Then  great  fear  came  upon  all  the  church, 
and  upon  as  many  as  heard  these  things. 

Obs. — This  is  the  first  example  of  the  church  discipline  which  the 
Lord  has  authorized  his  Church  to  exercise  as  an  admonitory  token 
of  the  future  judgment  (Matt.  1G  :  18,  &c. ;  18  :  18 ;  John  20  :  22, 
&c).  The  time  and  the  circumstances  furnish  an  explanation  of 
the  rigor  and  terrible  form  which  that  discipline  here  assumes,  and 
of  the  additional  severity  which  an  immediate  divine  punishment 
gives  to  it.  It  was,  precisely  at  the  time  when  the  Church  was  first 
established,  indispensably  necessary  that  such  a  warning  examplo 
should  be  given  both  to  those  who  were  within  and  also  to  those  who 
were  without  its  pale.  It  may  bo  also  remarked,  that  the  guilt  of 
Ananias,  at  such  a  time  and  under  such  circumstances,  when  he  was 
surrounded  by  believers  glowing  with  the  fire  of  their  first  love,  and 
when  he  beheld  such  impressive  demonstrations  of  the  Spirit  of  God, 
was  far  greater  and  more  heinous  than  it  would  have  been  at  another 
time  and  under  other  circumstances. 

3.  Acts  G  :  1-7.  —  Another  unsound  feeling  was  soon  mani- 
fested, which  it  was  also  needful  to  subdue.  The  Church,  and 
even  the  apostles  to  a  certain  extent,  were  not  entirely  released 
from  the  particularism  of  the  Jews  (which  restricted  the  election 
of  God  to  their  own  nation),  or,  at  least,  had  not  attained  to  a 
full  and  clear  perception  of  the  truth  that  the  Gentiles,  even 
though  they  claimed  no  bodily  descent  from  Abraham,  were  ne- 
vertheless entitled  to  equal  rights  with  themselves.  The  con- 
verted Jews  were  disposed  to  carry  with  them  into  the  Church 
their  deeply-rooted  pride  of  descent ;  it  led  them  to  regard  even 
the  Hellenistic  Jews,  who  exhibited  greater  conformity  to  pa- 
ganism in  language  and  education,  as  iuferior  to  themselves,  and 
may  have  subjected  the  latter  to  external  disadvantages  also;  for 
these  complained  at  least  that  their  widows  were  neglected  in  the 
daily  distribution  of  food,  &c.  For  the  purpose  of  obviating 
such  abuses  effectually,  the  apostles  gave  directions  that  seven 
31  "^^... 


362  REDEMPTION    AND    SALVATION. 

deacons  should  be  chosen.  To  these  officers,  all  of  whom  appear 
to  have  been  Hellenists  (Jews,  speaking  the  Greek  language), 
the  care  of  the  poor  was  entrusted,  after  the  apostles  had  set  them 
apart  by  the  imposition  of  hands.  This  procedure  was  of  special 
importance,  as  it  first  of  all  prepared  the  way  for  the  emancipa- 
tion of  the  Church  from  the  fetters  of  an  outward  and  legal 
Judaism. 

§  164.   The  first  Persecutions  of  the  Church. — (Peter  and  John.) 

Acts  ch.  3  and  4.  —  The  miraculous  healing  in  the  name  of 
Jesus  Christ  by  Peter  and  John  of  a  man  lame  from  his  birth, 
who  sat  at  a  gate  of  the  temple  and  begged,  produced  an  extra- 
ordinary sensation,  and  attracted  large  numbers  of  the  people  to 
the  presence  of  these  apostles.  Peter  availed  himself  of  the  op- 
portunity to  preach  to  the  multitude  Jesus  the  crucified  and  risen 
Saviour  (by  whose  divine  power  the  lame  man  had  been  healed), 
in  order  that  they  might  through  repentance  and  faith  in  Him 
of  whom  all  the  prophets  had  spoken,  obtain  remission  of  sins 
and  eternal  life.  This  discourse  was  crowned  with  eminent  suc- 
cess ;  many  of  the  hearers  believed,  so  that  the  number  of  the 
members  of  the  chnrch  was  increased  and  now  amounted  to  five 
thousand,  exclusive  of  the  women  and  the  children.  While  the 
apostles  were  speaking,  the  captain  of  the  men  who  kept  guard 
in  the  temple,  seized  them  and  put  them  in  prison,  agreeably  to 
the  commands  of  the  Council.  On  the  next  day  they  were  ex- 
amined. They  testified  in  the  presence  of  the  Sanhedrin,  which 
was  controlled  by  a  Sadducean  influence,  that  the  lame  man  had 
been  healed  by  the  name  of  Jesus  Christ,  whom  they,  the  mem- 
bers of  the  Council  and  the  people,  had  crucified,  but  whom  God 
had  raised  from  the  dead.  "This  is  the  stone,"  they  added, 
"  which  was  set  at  nought  of  you  builders,  which  is  become  the 
•  head  of  the  corner  (Ps.  118  :  22).  Neither  is  there  salvation  in 
any  other :  for  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved."  The  man  who  had 
been  healed  and  who  was  present,  furnished  in  his  own  person  in- 
controvertible evidence  of  the  truth  of  their  words,  and  the 
members  of  the  Council  were  unable  to  do  more  than  to  command 


REDEMPTION    AND    SALVATION.  363 

the  apostles  that  they  should  henceforth  not  speak  at  all,  nor 
teach  in  the  name  of  Jesus.  But  Peter  and  John  answered : 
"  Whether  it  be  right  in  the  sight  of  God  to  hearken  unto  you 
more  than  unto  God,  judge  ye.  For  we  cannot  but  speak  the 
things  which  we  have  seen  and  heard."  They  were  dismissed 
by  the  council  after  the  latter  had  further  threatened  them,  and 
returned  to  their  own  company,  to  whom  they  reported  all  that 
the  chief  priests  and  the  elders  had  said.  Then  all  prayed  to  God 
with  one  accord  that  he  would  grant  boldness  to  his  servants  in 
speaking  his  word;  and  when  they  had  prayed,  the  place  was 
shaken  where  they  were  assembled  together,  and  they  were  all 
filled  with  the  Holy  Ghost. 

2.  Acts  5  :  12—42.  —  In  the  mean  time  the  Church  daily  in- 
creased in  number,  the  apostles  wrought  many  signs  and  wonders, 
and  all  the  people  magnified  them,  insomuch  that  they  brought 
to  them  the  sick  both  of  Jerusalem  and  of  the  neighboring  cities, 
and  laid  them  on  beds  and  couches,  that  at  least  the  shadow  of 
Peter  passing  by,  might  overshadow  some  of  them.  The  mem- 
bers of  the  Council,  still  more  imbittered  by  these  occurrences, 
seized  the  apostles,  and  put  them  in  the  common  prison.  But 
the  angel  of  the  Lord  by  night  opened  the  prison-doors,  and 
commanded  the  apostles  to  go  to  the  temple  and  teach  the  people. 
On  the  next  morning  the  Council  again  assembled,  but  were  in- 
formed by  the  officers  who  had  been  sent  to  the  prison,  that  it 
had  been  found  shut  with  all  safety,  and  carefully  guarded  on  the 
outside,  but  that  the  prisoners  had  nevertheless  disappeared.  At 
the  same  time  they  received  tidings  that  the  apostles  were  pub- 
licly teaching  i:i  the  temple.  When  the  latter  were  at  length 
brought  before  them  and  questioned,  they  said :  "  We  ought  to 
obey  God  rather  than  men.  The  God  of  our  fathers  raised  up 
Jesus,  whom  ye  slew  and  hanged  on  a  tree :  him  hath  God  exalted 
with  his  right  hand  to  be  a  Prince  and  a  Saviour,  for  to  give  re- 
pentance to  Israel,  and  forgiveness  of  sins.  And  we  are  his  wit- 
nesses of  these  things."  When  the  Jews  heard  that,  they 
were  cut  to  the  heart,  and  took  counsel  to  slay  them.  But  on 
this  occasion  all  danger  was  averted  from  the  apostles  by  Gama- 
liel, a  scribe  who  was  held  in  high  esteem,  and  who,  after  re- 
ferring to  the  failure  which  followed  the  attempts  of  certain  false 


364  REDEMPTION     AND     SALVATION. 

teachers,  advised  the  Council  to  submit  the  whole  case  of  the 
prisoners  to  the  judgment  of  God.  ''If  this  counsel  or  this 
work  be  of  men,"  he  said,  "  it  will  come  to  nought :  but  if  it  be 
of  God,  ye  cannot  overthrow  it;  lest  haply  ye  be  found  even  to 
fight  against  God."  The  apostles  were  dismissed,  after  having 
been  beaten  and  commanded  that  they  should  not  speak  in  the 
name  of  Jesus.  But  they  departed  from  the  presence  of  the 
Council,  rejoicing  that  they  were  counted  worthy  to  suffer  shame 
for  his  name.  And  daily  in  the  temple,  and  in  every  house,  they 
ceased  not  to  teach  and  preach  Jesus  Christ. 

§  1G5.    Continuation.  —  (Stephen.) 

Acts  G  :  8,  &c. — As  the  Church  had  at  the  beginning  observed 
the  ceremonial  law  with  great  care  and  precision,  the  people  re- 
garded tfic  believers  with  much  favor.  But  in  proportion  as  the 
disciples,  whose  number  was  greatly  multiplied,  became  convinced 
that  Christianity  was  designed  to  be  a  universal  religion,  and 
assumed  an  attitude  opposed  to  the  outward  and  lifeless  ceremo- 
nial service  of  Judaism,  the  hatred  of  the  people  was  developed. 
This  tendency  to  cultivate  religion  with  greater  freedom  and  spi- 
rituality, appeared  with  unusual  distinctness  in  Stephen,  the  most 
eminent  of  the  seven  deacons ;  he  was  full  of  faith  and  of  the 
Holy  Ghost,  and  richly  endowed  both  with  knowledge  and  with 
the  power  to  do  signs  and  miracles.  A  discussion  in  which  he 
was  engaged  with  the  rulers  of  the  Hellenistic  synagogue,  fur- 
nished his  opponents  with  the  first  opportunity  for  accusing  him 
before  the  Council  of  having  spoken  blasphemous  words  against 
the  temple  and  the  law.  When  he  stood  forth  to  defend  himself, 
his  face  seemed  to  be  the  face  of  an  angel,  radiant  with  the 
brightness  of  the  Spirit  that  dwelt  in  him.  He  delivered  an 
address,  in  which  he  reviewed  the  history  of  the  old  covenant, 
declared  most  positively  and  energetically  that  he  firmly  believed 
in  the  divine  revelations  of  the  Old  Testament,  and,  at  the  same 
time,  contrasted  the  faithfulness  and  wonderful  character  of  the 
grace  of  God  with  Israel's  perverse  and  hardened  mind,  both  of 
which  were  revealed  through  the  whole  course  of  that  history. 
But  he  was  interrupted  in  his  discourse  by  the  excitement  which 


REDEMPTION    AND     SALVATION.  365 

his  words  had  already  produced  in  the  Sanhedrin,  and  he  closed 
with  a  direct  reference  to  the  evidences  which  they  gave  of  their 
own  hardness  of  heart.  They  gnashed  on  him  with  their  teeth, 
hut  he  looked  up  into  heaven,  and  saw  the  glory  of  God,  and 
Jesus  standing  on  the  right  hand  of  God ;  and  he  said :  "  Be- 
hold, I  see  the  heavens  opened,  and  the  Son  of  man  standing  on 
the  right  hand  of  God."  Then  they  cried  out,  stopped  their  ears, 
cast  him  out  of  the  city,  and  stoned  him.  Stephen,  the  first  of 
the  long  list  of  Christian  martyrs,  prayed  :  "  Lord  Jesus,  receive 
my  spirit!"  He  kneeled  down,  and  expired,  after  saying: 
"  Lord,  lay  not  this  sin  to  their  charge  !"  (a.  d.  39.) 

Obs.  —  As  the  Sanhedrin  or  Council  did  not  possess  authority  to 
inflict  capital  punishments,  the  stoning  of  Stephen  was  not  a  legal 
execution,  but  a  tumultuous  violation  of  the  law.  —  Stephen  died, 
but  Paul,  who  had  consented  to  his  death,  was  called  to  supply  his 
place,  and  conducted  the  work  which  he  had  commenced,  to  a  most 
glorious  issue. 

§  166.    Conversion  of  the  Samaritans. —  Simon  the  Sorcerer. — 
The  Ethiopian  Eunuch. 

1.  Acts  8  :  1,  &c. — The  slaughter  of  Stephen  was  the  signal 
for  a  general  persecution  of  the  Church.  Paul  (§  167)  was  one 
of  the  most  active  of  its  enemies;  he  cntcrod  every  houso  in 
search  of  the  Christians,  and  dragged  men  and  women  to  prison. 
The  members  of  the  Church  in  Jerusalem  were  thus  scattered 
for  a  season,  but  the  apostles  did  not  depart  from  the  place.  Now 
this  dispersion  of  the  believers  became  the  source  of  a  blessing 
of  incalculable  value  —  these  scattered  members  of  the  church 
carried  the  Gospel,  which  had  hitherto  been  confined  within  a 
narrow  circle,  to  all  the  cities  of  Judea  and  Samaria.  Philip, 
one  of  the  seven  deacons,  preached  Christ  in  the  city  of  Samaria, 
and  gathered  in  abundance  the  fruit  which  the  Lord's  labors  had 
already  prepared.  (§  143.  2.)  —  A  certain  man,  named  Simon, 
who  was  celebrated  in  that  region  as  a  sorcerer,  and  even  regarded 
as  an  emanation  of  God,  on  seeing  the  signs  and  wonders  which 
were  done  by  Philip,  was  convinced  of  the  divine  character  of 
the  new  doctrine,  and  was  baptized.  When  the  apostles  who 
were  at  Jerusalem  heard  that  Samaria  had  received  the  word  of 
31* 


366  REDEMPTION    AND    SALVATION. 

God,  they  sent  Peter  and  John  thither.  They  arrived,  prayed 
for  those  who  had  been  baptized,  and,  laying  their  hands  on  them, 
communicated  to  them  the  miraculous  gifts  of  the  Holy  Ghost. 
When  Simon  saw  the  effect  of  the  laying  on  of  the  apostles' 
hands,  he  offered  them  money  on  condition  that  they  would 
'enable  him  also  to  communicate  the  Holy  Ghost  to  any  on  whom 
he  might  choose  to  lay  his  hands.  13ut  Peter,  tilled  with  holy 
indignation,  replied  :  "  Thy  money  perish  with  thee,  because 
thou  hast  thought  that  the  gift  of  God  may  be  purchased  with 
money !"  and  charged  him  to  repent  of  the  wickedness  of  his 
heart.  Simon  was  subdued  by  this  severe  rebuke,  and  expressed 
himself  in  the  language  of  penitence ;  the  deep  impression,  how- 
ever, which  he  received,  appears  to  have  been  soon  effaced,  as  it 
is  stated  elsewhere  [by  the  early  Christian  writers]  that  he  sub- 
sequently resumed  the  practice  of  his  magio  arts. 

2.  Acts  8  :  2<>,  &c. — Philip  was  then  directed  by  the  angel  of 
the  Lord  to  repair  to  the  road  leading  from  Jerusalem  to  Gaza. 
He  there  met  a  man  that  sought  the  Lord,  an  officer  of  Queen 
Candace  of  Meroe  (in  Ethiopia),  returning  from  Jerusalem, 
whither  he  had  gone  to  worship.  As  it  is  not  stated  whether  he 
was  a  Jew  or  simply  a  proselyte  of  the  gate,  it  seems  more  pro- 
bable that  he  was  a  Jew  by  birth.  Philip  approached  his  chariot 
by  the  command  of  the  Spirit,  and  when  he  heard  him  read  the 
fifty-third  chapter  of  Isaiah  (§  101.  2),  he  said  to  him:  "Tiidcr- 
Standest  thou  what  thou  readest  ?"  The  eunuch  answered; 
"  How  can  I,  except  some  man  should  guide  me  V*  and  added,  in 
reference  to  the  prophetic  passage  which  he  had  read :  "  I  pray 
thee,  of  whom  speaketh  the  prophet  this  ?  of  himself,  or  of  some 
other  man  ?"  Then  Philip  explained  the  passage  and  preached 
to  him  Jesus.  In  the  mean  time,  they  came  to  a  certain  water, 
and  the  eunuch  said  :  "  See,  here  is  water;  what  doth  hinder  me 
to  be  baptized  V  Philip  answered  :  "If  thou  believest  with  all 
thy  heart,  thou  mayest."  The  eunuch  gladly  confessed  his  faith  : 
"  I  believe  that  Jesus  Christ  is  the  Son  of  God,"  and  Philip  bap- 
tized him.  He  went  on  his  way  rejoicing,  but  Philip  was  caught 
away  by  the  Spirit  of  the  Lord,  and  was  found  at  Azotus :  and 
passing  through,  he  preached  in  all  the  cities,  until  he  came  to 
Cesarea,  where  he  afterwards  resided  permanently  (Acts  21  :  8.) 


REDEMPTION    AND    SALVATION.  367 


§  167.   The  Conversion  of  Paul. 

1.  Paul,  whose  Jewish  name  was  Saul,  was  born  in  the  city 
of  Tarsus  in  Cilicia.  His  parents,  who  were  Jews  of  the  tribe 
of  Benjamin  (2  Cor.  11  :  22;  Phil.  3  :  5),  but  also  enjoyed  the 
privileges  of  Roman  citizens  (Acts  16  :  37;  22  :  25,  &c),  sent 
him  at  an  early  age  to  the  school  of  the  celebrated  Gamaliel 
(Acts  22  :  3,  §  164.  2),  in  Jerusalem,  for  the  purpose  of  being 
educated  as  a  scribe.  He  was  also  taught  a  mechanical  trade, 
according  to  tho  custom  of  the  times,  namely,  that  of  a  tent- 
maker  or  weaver.  (Acts  18  :  3.)  He  adopted  the  spirit  of  Pha- 
risaism with  great  decision  and  unquestionable  sincerity,  and 
defended  with  equal  zeal  both  the  truths  which  it  inculcated  and 
the  excrescences  and  errors  with  which  it  was  encumbered.  Ho 
was  thus  naturally  led  to  assume  a  hostile  attitude  with  respect 
to  Christianity.  Thoroughly  imbued  with  Pharisaic  principles, 
he  hated  the  new  doctrine  and  its  adherents  with  all  the  strength 
of  his  ardent  disposition.  He  beheld  the  stoning  of  Stephen  with 
exultation,  and  afterwards  regarded  no  duty  as  more  sacred  than 
that  of  searching  for  the  hated  Christians  and  committing  them 
to  prison.  His  zeal  extended  beyond  the  limits  of  Jerusalem, 
and,  furnished  with  authority  by  the  high-priest,  he  proceeded  to 
Damascus,  for  the  purpose  of  directing  his  inquisitorial  energy 
there  also  against  the  hated  sect  (a.  d.  40). 

2.  Acts  9  :  1,  &c.  (ch.  22  :  3,  &c. ;  26  :  9,  &c.)  —  But  an  arm 
that  was  stronger  than  his  own,  now  arrested  him.  Tho  cheer- 
fulness with  which  Stephen  died,  and  the  exalted  feeling  with 
which  he  prayed  for  his  enemies,  could  certainly  not  have  failed 
to  produce  an  impression  on  a  man  like  Paul,  and  fix  a  sting  or 
goad  in  his  soul  which,  in  the  Lord's  hands,  performed  its  hidden 
work.  He  may  have  thus  been  inwardly  prepared  for  the  won- 
derful event  which  awaited  him,  even  while  he  gave  full  sway  to 
his  Pharisaic  fanaticism.  As  he  journeyed  and  came  near  Da- 
mascus, a  light  from  heaven  suddenly  shone  round  about  him, 
and  he  saw  the  Lord  in  the  brightness  of  the  glory  of  his 
heavenly  majesty  (9  :  27;  26  :  16;  1  Cor.  9:1;  15  :  8). 
Trembling  and  astonished,  he  fell  to  the  earth,  and  heard  a  voice 


368  REDEMPTION    AND    SALVATION. 

saying  to  him  :  "  Saul,  Saul,  why  pcrsccutcst  thou  me  ?  ....  I 
am  Jesus  whom  thou  persecutest.  It  is  hard  for  thee  to  kick 
against  the  pricks  (goads)/'  —  "Lord,"  said  he  in  great  fear, 
"  What  wilt  thou  have  me  to  do  V  The  Lord  informed  him  that 
he  should  ascertain  all  in  Damascus.  "When  he  arose  from  the 
earth,  he  was  blinded  by  the  effulgence  of  the  heavenly  glory 
which  his  eyes  had  bthcld  (22  :  11),  and  was  led  by  the  hand  of 
the  men  who  journeyed  with  him ;  these  had  observed  the  light 
but  seen  no  man,  and  heard  a  voice  but  not  understood  the  words. 
His  inward  natural  strength  had  departed,  like  the  strength  of 
his  body,  and  his  own  light  was  extinguished.  Thus  he  remained 
three  days  in  Damascus,  blind  and  helpless,  and  waited,  with  fast- 
ing and  praying,  for  the  things  that  should  follow.  A  certain 
disciple  at  Damascus,  named  Ananias,  had,  in  the  mean  time, 
been  commissioned  by  the  Lord  to  seek  Paul,  and  when  he  ex- 
hibited hesitation,  the  Lord  added  :  "  Go  thy  way,  for  he  is  a 
chosen  vessel  unto  me,  to  bear  my  name  before  the  Gentiles,  and 
kings,  and  the  children  of  Israel.  For  I  will  show  him  how 
great  things  he  must  suffer  for  my  name's  sake."  Then  Ananias 
went  to  Paul  who  had  been  prepared  f>r  this  meeting  by  a  vision, 
put  his  hands  on  him,  and  addressed  him.  Immediately  there 
fell  from  his  eyes  as  it  had  been  scales:  and  he  received  sight 
forthwith,  and  arose,  and  was  baptized  (a.  D.  40). 

3.  Acts  '.*  :  20,  &c.  —  Paul  straightway  preached  Christ  in  the 
synagogues,  that  he  is  the  Son  of  God;  but  all  that  heard  him 
were  amazed,  for  they  knew  the  purpose  for  which  he  had  come 
to  Damascus.  But  he  increased  the  more  in  strength,  and  con- 
founded the  Jews  which  dwelt  at  Damascus,  proving  that  this  is 
very  Christ.  During  his  abode  in  that  city,  where  he  remained 
three  years,  he  took  a  journey  to  Arabia  (Gal.  1:17),  undoubt- 
edly for  the  purpose  of  laboring  in  behalf  of  the  Gospel.  The 
Jews  of  Damascus,  who  regarded  him  with  deadly  hatred,  at  last 
took  counsel  to  kill  him.  They  watched  the  gates  day  and  night 
in  order  to  prevent  his  escape,  but  the  disciples  conducted  him 
by  night  to  the  wall,  and  let  him  down  in  a  basket;  he  reached 
Jerusalem  in  safety,  —  three  years  after  his  conversion  (Gal.  1  : 
IS,  a.  D.,  43).  The  disciples  in  that  city  were  unwilling  to  trust 
him,  until  Barnabas  took  him,  and  brought  him  to  the  apostle?. 


REDEMPTION    AND    SALVATION.  369 

And  he  spake  boldly  in  the  name  of  the  Lord  Jesus  in  Jeru- 
salem also.  In  consequence  of  new  attempts  which  the  Jews 
here  also  made  to  take  his  life,  the  brethren  brought  him  down 
to  Cesarea,  and  sent  him  forth  thence  to  Tarsus.  He  abode  fif- 
teen days  only  in  Jerusalem;  two  apostles  alone,  Peter  and 
James,  were  at  that  time  in  the  city  (Gal.  1  :  18,  19). 

Obs.  —  The  conversion  of  Paul  is  one  of  the  most  glorious  tri- 
umphs of  Christianity ;  it  has,  however,  been  since  repeated,  on  a 
large  and  on  a  small  scale,  in  countless  cases.  Tho  divine  seal  of 
Christianity  bears  tho  inscription:  "Of  enemies,  friends."  Paul 
was  chosen  by  the  Lord  to  be  the  Apostle  of  tho  Gentiles  (Rom.  11 : 
13 ;  Gal.  1  :  16 ;  g  162.  1,  Obs.)  ;  his  authority  was  equal  to  that  of 
any  of  tho  twelve  messengers  sent  to  tho  tribes  of  Israel ;  ho  "  la- 
bored more  abundantly  than  they  all"  (1  Cor.  15  :  10)  —  a  richer 
blessing  crowned  his  labors.  In  order  to  qualify  him  to  be  a  witness 
of  the  resurrection  of  tho  Lord,  like  the  other  apostles,  it  was  essen- 
tially necessary  that  the  Lord  should  appear  to  him  personally  and 
bodily,  and  give  him  a  direct  call,  such  as  he  had  given  to  them 
(1  Cor.  15  :  5-8).  Hence  ho  ascribes  so  much  importance  to  tho 
fact  that  the  Lord  had  appeared  to  him  also  (1  Cor.  9  :  1). 


§  168.  Peter's  Miracles  in  Lydda  and  Joppa.     The  Conversion 
of  Cornelius. 

1.  Acts  9:31,  &c.  —  The  churches  throughout  all  Judca, 
Galilee  and  Samaria,  enjoyed  undisturbed  peace  during  several 
years,  and  their  external  and  internal  growth  was  abundantly  pro- 
moted by  the  divine  blessing. — Peter  undertook  a  journey  at  this 
time,  the  object  of  which  was  a  general  visitation  of  the  churches. 
In  Lydda,  a  city  lying  between  Jerusalem  and  Joppa,  he  healed, 
in  the  name  of  Christ,  a  man  named  Eneas,  who  had  kept  his 
bed  eight  years,  and  was  sick  of  the  palsy.  In  Joppa  he  re- 
stored a  certain  disciple  to  life,  named  Tabitha,  (that  is,  gazelle) 
who  had  been  distinguished,  previous  to  her  death,  by  her  bene- 
volent acts.  In  consequence  of  the  impression  which  these  mira- 
cles produced,  large  additions  were  made  to  the  Church  in  that 
region.  But  Peter  tarried  many  days  in  Joppa  with  one  Simon, 
a  tanner. 


370  REDEMPTION    AND    SALVATION. 

Obs.  —  As  the  Gospel  had  already  passed  beyond  the  boundaries 
of  Palestine  (0  :  3>»;  11  :  19-21),  and  influenced  increasing  numbers 
of  pagans  who  desired  salvation,  it  became  indispensably  necessary 
to  decide  distinctly  and  positively  the  general  question  respecting 
the  course  which  it  would  be  proper  to  pursue  with  the  Gentiles. 
The  apostles  had  no  doubts  whatever,  it  is  true,  of  the  fact  itself 
that  the  heathen  world  was  also  called  to  enter  into  the  kingdom  of 
God  —  the  prophecies  of  the  Old  Testament  and  those  of  the  Lord 
himself,  plainly  taught  it;  nevertheless,  they  still  believed  it  to  bo 
necessary  that  the  Gentiles  should  also  be  circumcised  and  assume 
the  obligation  of  keeping  the  ritual  law.  They  were  constrained  to 
adhere  to  this  opinion  by  the  numerous  declarations  which  they 
found  in  the  Old  Testament  respecting  the  perpetual  validity  of  cir- 
cumcision and  the  ritual  law,  until  they  attained  to  a  full  and  clear 
view  of  the  meaning  of  Christ's  words.  (Matt.  5  :  17,  18,  |  133.  1.) 
Under  these  circumstances  it  was  of  the  utmost  importance  that  the 
decision  of  this  question  should  proceed  from  an  apostle  of  the  Jews, 
and,  specially,  from  Peter,  the  most  prominent  of  their  number,  who 
was  the  founder  of  the  original  Jewish  congregation  in  Jerusalem, 
and  who  had  hitherto  conscientiously  believed  that  he  was  himself 
bound  to  observe  the  ritual  law. 

2.  Acts  10  :  1,  Sec. — Cornelius,  the  centurion  or  commander 
of  an  Italian  cohort  in  Cesarca,  had  already  become  a  proselyte 
of  the  gate,  and  was  distinguished  by  a  godly  life  and  benevolent 
acts.  As  he  was  fasting  and  praying  on  a  certain  day,  an  angel 
of  God  appeared  to  him  in  a  vision,  who  directed  him  to  send  to 
Joppa  for  Peter,  and  added  that  the  latter  would  tell  him  what 
he  ought  to  do,  inasmuch  as  his  prayers  and  alms  were  come  up 
for  a  memorial  before  God.  It  was,  on  the  other  hand,  neces- 
sary that  Peter  also,  the  strict  observer  of  the  law,  should  be 
duly  prepared  for  this  extraordinary  mission.  As  the  messengers 
of  Cornelius  were  approaching  the  city,  Peter  was  upon  the  house- 
top, engaged  in  prayer.  And  he  became  very  hungry;  his  sense 
of  a  certain  bodily  want  furnished  the  occasion  for  receiving  in- 
structions from  God  in  a  vision,  and  in  a  symbolic  manner. 
Before  the  food  was  prepared  for  him,  he  fell  into  a  trance,  and 
saw  heaven  opened.  A  certain  vessel  descended  like  a  great 
sheet  knit  at  the  four  corners,  filled  with  unclean  animals  of  all 


REDEMPTION    AND    SALVATION.  371 

kinds,  and  lie  heard  a  voice,  saying:  "Rise,  Peter;  kill,  and 
eat."  But  Peter  said  :  "Not  so,  Lord;  for  I  have  never  eaten 
any  thing  that  is  common  or  unclean."  The  voice  replied : 
u  What  God  hath  cleansed,  that  call  not  thou  common."  This 
was  done  thrice,  after  which  the  vision  passed  away.  While 
Peter  was  reflecting  on  this  occurrence,  the  men  whom  Cornelius 
had  sent,  reached  the  house,  and  the  Spirit  said  to  him  :  "  Arise 
.  .  .  .  and  go  with  them,  doubting  nothing:  for  I  have  sent 
them."  Cornelius  had  called  together  his  kinsmen  and  near 
friends,  and  when  Peter  arrived,  related  to  him  all  that  had  oc- 
curred. Then  Peter  opened  his  mouth,  and  said :  "Of  a  truth 
I  perceive  that  God  is  no  respecter  of  persons:  but  in  every 
nation,  he  that  feareth  him  and  worketh  righteousness,  is  accepted 
with  him,"  —  (that  is,  when  God  invites  men  to  embrace  the 
Christian  religion,  he  does  not  regard  any  claims  derived  from 
external  circumstances,  such  as  Jewish  descent,  but  regards  the 
state  of  the  heart.)  Peter  preached  to  them  Jesus  Christ,  cru- 
cified and  risen  from  the  dead ;  and  while  he  was  speaking,  the 
Holy  Ghost  fell  on  all  them  who  heard  the  word,  so  that  they 
spoke  with  tongues  and  magnified  God.  Then  Peter  said  to  the 
brethren  who  had  accompanied  him,  and  who  were  Jews  by 
birth  :  "  Can  any  man  forbid  water,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Ghost  as  well  as  we  ?"  And 
he  commanded  them  to  be  baptized  in  the  name  of  the  Lord.  — 
When  the  tidings  of  this  Baptism  reached  Jerusalem,  certain 
zealots  were  offended,  and  reproached  Peter  for  it,  but  after  ho 
explained  all  the  circumstances  to  them,  they  held  their  peace, 
and  glorified  God,  saying :  "  Then  hath  God  also  to  the  Gentiles 
granted  repentance  unto  life." 

Obs.  —  That  peculiar  communication  of  the  Spirit  which  in  this 
case  preceded  Baptism,  by  no  means  rendered  the  latter  superfluous, 
since  it  was  essentially  different  from  those  operations  of  the  Spirit 
which  take  place  in  Baptism.  In  the  former  case  extraordinary  gifts, 
particularly  the  gift  of  tongues,  were  bestowed,  which  were  indeed 
more  striking  in  appearance,  but  which  are  essentially  far  inferior  in 
their  kind  to  the  gift  of  regeneration  in  Baptism.  9 


372  REDEMPTION    AND    SALVATION. 

§  1G9.    The  Cliurch  in  Antioch.  —  The  Execution  of  James,  and 
the  Deliverance  of  Peter. 

1.  Acts  11  :  11>,  &c. — The  persecution  which  commenced  with 
the  .stoning  of  Stephen,  had  scattered  the  seeds  of  the  word  as 
far  as  Phcnicia,  Cyprus  and  Antioch.  Those  who  fled  preached 
the  Word  to  none  except  to  Jews ;  a  few  Hellenists,  however, 
who  were  anions  them,  preached  the  Lord  Jesus  to  the  pagans 
in  Antioch.  The  hand  of  the  Lord  was  with  them,  and  a  great 
number  believed.  When  the  mother-church  in  Jerusalem  re- 
ceived tidings  of  these  things,  Barnabas  was  sent  thither,  a  man 
full  of  the  Holy  Ghost  and  of  faith.  He  beheld  the  gracious  and 
glorious  development  of  the  new  congregation  with  joy ;  after 
having  exhorted  all  to  remain  steadfast  in  the  faith,  he  proceeded 
to  Tarsus,  for  the  purpose  of  securing  Paul's  services  for  this  new 
field  of  labor,  and  both  continued  the  work  an  entire  year  in  An- 
tioch. During  this  period,  certain  prophets  came  to  Antioch 
from  Jerusalem,  one  of  whom,  named  Agabus,  announced,  by  the 
Spirit,  that  a  severe  famine  would  soon  prevail  extensively  (which 
afterwards  occurred  during  the  reign  of  the  emperor  Claudius), 
and,  in  anticipation  of  it,  instituted  a  collection  in  behalf  of  the 
poor  brethren  in  Judea ;  the  proceeds  were  conveyed  by  Paul 
and  Barnabas  to  Jerusalem.  (Acts  1-  :  25,  A.  D.  45.) 

Ous. —  After  the  occurrence  of  these  events,  Antioch  occupied  a 
very  prominent  position  in  the  history  of  the  development  of  Chris- 
tianity. Jerusalem  had  been  constituted  the  centre  of  the  operations 
of  those  who  extended  the  Gospel  among  the  Jews :  Antioch,  in  the 
same  manner,  became  the  central  point  of  the  diffusion  of  the  Gospel 
among  the  Gentiles.  The  elements  were  here  dcvelopod  of  that 
greater  freedom  of  spirit  which  obtained  a  complete  victory  through 
the  efforts  of  Paul ;  here,  too,  the  intellectual  culture  of  paganism 
was  first  associated  with  Christianity,  and  the  way  was  opened  for 
the  entire  release  of  the  latter  from  the  fetters  of  the  narrow-minded 
Judaism  of  the  times.  —  It  was,  consequently,  in  Antioch  that  the 
disciples  were  first  called  "  Christians ;"  the  name  implied  that  a 
distinction  existed  between  them  and  the  Jews,  and  that  they  were 
independent  of  Judaism. 

2.  Acts  VI  :  1,  &c. — After  a  period  of  repose  which  embraced 
eight  years,  a  sanguinary  persecution  of  the  Christians  was  com- 


REDEMPTION    AND    SALVATION.  373 

menced  in  the  year  44  by  Herod  Agrippa  I.  (§  116.  3),  who 
was  desirous  of  gaining  the  favor  of  the  people  by  this  proce- 
dure. He  subjected  many  members  of  the  church  in  Jerusalem 
to  severe  trials,  and  beheaded  James  the  greater  (or,  the  elder), 
the  brother  of  John.  He  imprisoned  Peter  also,  intending  to 
order  his  execution  after  the  festival  of  the  Passover  had  passed. 
But  the  angel  of  the  Lord  appeared  to  the  apostle  during  the 
night  which  preceded  the  day  appointed  for  his  execution,  a  light 
filled  the  prison,  and  the  chains  by  which  he  was  bound  to  his 
two  keepers  fell  off  from  his  hands.  The  angel  conducted  him 
past  the  two  stations  of  the  guards,  through  the  iron  gate,  which 
opened  of  its  own  accord  to  them,  and  placed  him  in  the  street. 
It  was  then  only  that  Peter  perceived  that  he  had  not  merely  seen 
a  vision,  but  had  been  actually  delivered  from  prison.  He  im- 
mediately went  to  the  house  of  Mary  the  mother  of  John  Mark, 
in  which  many  Christians  were  at  that  moment  assembled  and 
engaged  in  prayer.  To  these  he  described  his  miraculous  deli- 
verance, and  then  left  the  city.  The  death  of  the  king,  which 
occurred  soon  afterwards,  restored  the  peace  of  the  Church. 

§  170.  Paul's  first  Missionary  Journey.  —  Barnabas. 

1.  Acts  13  :  1,  &c.  —  After  Paul  and  Barnabas  had  labored 
together  a  whole  year  in  Antioch,  they  commenced  (a.  d.  45)  an 
extensive  missionary  journey,  according  to  the  command  of  the 
Holy  Ghost,  the  brethren  having  first  prayed  and  laid  their  hands 
upon  them.  Barnabas  took  his  nephew  John  Mark  with  him. 
After  sailing  to  Cyprus  (in  which  island  Barnabas  was  born),  and 
reaching  Paphos,  the  chief  city,  Sergius  Paulus,  the  proconsul, 
desired  to  see  them  and  hear  the  word  of  God ;  he  was  one  of 
those  meditative  pagans,  who  eagerly  listened  to  every  new  doc- 
trine which  claimed  a  divine  origin.  (§  120.  1.)  A  Jewish  sor- 
cerer was  present,  named  Bar-jesus,  who  assumed  the  Arabic 
name  Elymas  (signifying  a  sage  or  magian) ;  this  man  withstood 
them,  and  attempted  to  turn  away  the  proconsul  from  the  faith. 
When  the  proconsul  saw  that  the  sorcerer  was  struck  blind,  after 
Paul  had  sternly  rebuked  him,  he  was  convinced  by  this  sign  of 
the  truth  of  the  apostle's  doctrine,  and  believed  in  the  Lord. — 

32 


374  REDEMPTION    AND    SALVATION. 

Thence  they  proceeded  to  Asia  Minor.  At  Perga,  in  Pamphylia, 
Mark  left  them,  and  returned  to  Jerusalem. 

'2.  Acts  13  :  14,  &c. — Paul  and  Barnabas  now  went  to  another 
city  called  Antioch,  situated  in  Pisidia,  and  visited  the  synagogue 
on  the  sabbath-day.  In  compliance  with  the  request  of  the  rulers 
that  they  should  speak  if  they  had  any  word  of  exhortation,  Paul 
arose  and  addressed  the  people.  lie  commenced  by  referring  to 
the  divine  election  of  Israel,  and  showed  that  in  Jesus  Christ, 
the  son  of  David,  whom  the  Jews  of  Jerusalem  had  slain,  but 
whom  God  had  raised  from  the  dead,  the  promised  salvation  had 
appeared  to  the  world.  The  discourse  made  a  favorable  impres- 
sion, and  Paul  was  solicited  to  set  forth  the  same  doctrine  with 
fuller  explanations  on  the  next  sabbath;  for  the  Gentiles  in  par- 
ticular, who  were  present,  had  been  very  deeply  impressed. — 
During  the  intervening  week,  the  apostles  found  many  oppor- 
tunities for  giving  further  instructions,  and  when  the  next 
sabbath-day  arrived,  almost  the  whole  city  came  together  to  hear 
the  word  of  God.  This  circumstance,  however,  excited  the  envy 
of  the  Jews;  they  interrupted  aud  contradicted  Paul,  and  blas- 
phemed. Then  the  apostles  uttered  the  bold  and  decisive  words 
aloud  :  u  It  was  necessary  that  the  word  of  God  should  first  have 
been  spoken  to  you  :  but  seeing  ye  put  it  from  you,  and  judge 
yourselves  unworthy  of  everlasting  life,  lo,  wc  turn  to  the  Gen- 
tiles." "When  the  (lentils  heard  this,  they  were  glad;  and  the 
word  of  the  Lord  was  published  throughout  all  the  region.  Put 
the  Jews  excited  a  tumult,  persecuted  Paul  and  Barnabas,  and 
succeeded  in  expelling  them  from  the  city. 

3.  Acts  14  :  1,  &c. — They  next  visited  a  city  in  Lycaonia, 
named  Iconium,  and  preached  in  the  synagogue.  A  great  multi- 
tude, both  of  the  Jews,  and  also  of  the  Greeks,  believed,  and  the 
Lord  gave  testimony  to  the  word  of  his  grace  by  signs  and  won- 
ders. The  unbelieving  people  here  also  assailed  the  apostles,  and 
attempted  to  stone  them,  but  the  latter  fled  to  Lystra.  A  mira- 
cle which  Paul  performed  in  this  city  on  a  man  who  had  been  a 
cripple  from  his  birth,  produced  such  a  sensation,  that  the  pagan 
inhabitants  proclaimed  him  and  Barnabas  as  gods  (Mercury  and 
Jupiter).  The  priest  of  Jupiter,  followed  by  the  people,  was  al- 
ready bringing  oxen  and  garlands,  with  the  intention  of  offering 


REDEMPTION    AND    SALVATION.  375 

sacrifice  to  them ;  when  the  apostles  were  made  aware  of  these 
proceedings,  they  rent  their  clothes,  ran  in  among  the  people, 
compelled  them  to  desist,  and  directed  their  attention  from  their 
false  gods  to  the  living  God,  who  made  heaven  and  earth.  They 
declared  that  although  in  times  past  God  had  suffered  all  nations 
to  walk  in  their  own  ways,  he  had  not  left  himself  without  wit- 
ness, in  that  he  did  good,  and  gave  rain  from  heaven,  and  fruit- 
ful seasons. — But  certain  Jews  soon  afterwards  arrived  from  An- 
tioch  and  Iconium  who  succeeded  in  producing  such  bitterness  of 
feeling  among  the  people,  that  they  stoned  Paul  and  drew  him 
out  of  the  city,  supposing  he  had  been  dead.  However,  as  the 
disciples  stood  around  him,  he  arose  and  went  into  the  city. — The 
next  day  he  departed  with  Barnabas  to  Derbe,  where  they  also 
established  a  congregation.  —  They  subsequently  returned  to 
Lystra,  Iconium  and  Antioch,  confirmed  the  souls  of  the  disci- 
ples in  the  faith,  and  ordained  elders  in  every  church.  After 
travelling  through  Pisidia  and  Pamphylia,  they  sailed  to  Antioch 
in  Syria,  whence  they  had  originally  departed,  and  reached  the 
city  in  the  year  48. 

§  171.   The  Apostolic  Council  of  Jerusalem. 

Acts  15  :  1,  &c.  (Gal.  2  :  1-10.)  —  Paul  and  Barnabas  were 
again  actively  employed  in  Antioch,  when,  after  a  considerable 
time,  certain  Pharisaic  zealots,  who  had  embraced  Christianity, 
came  thither  from  Jerusalem,  and  denied  that  the  Gentile  con- 
verts could  be  saved  without  being  circumcised.  The  two  apos- 
tles had  no  small  dissension  with  them,  and  the  congregation 
ultimately  resolved  to  send  their  most  eminent  teachers  to  Jeru- 
salem for  the  purpose  of  conferring  with  the  apostles  and  elders 
in  that  city,  and  of  deciding  this  unhappy  dispute.  Paul  and 
Barnabas  accordingly  proceeded  to  Jerusalem  about  the  year  50. 
Here  too  they  were  violently  opposed  by  certain  believers  who 
had  belonged  to  the  sect  of  the  Pharisees.  Then  Peter  arose, 
and  declared,  with  great  decision  and  energy,  that  God  himself 
had  already  decided  this  question.  James,  who  possessed  great 
influence,  in  consequence  of  his  strict  observance  of  the  law, 
fully  coincided  in  sentiment  with  Peter,  but  added  that  it  would 


376  REDEMPTION    AND    SALVATION. 

have  a  conciliating  influence  on  the  minds  of  the  Jewish  con 
verts,  if  the  Gentile  converts  should  be  required  to  observe  the 
Noachian  precepts  respecting  abstinence  from  pollutions  of  idols, 
from  fornication,  and  from  things  strangled  as  well  as  from  blood 
used  as  food.  His  opinion  was  unanimously  adopted.  The  apos- 
tles communicated  this  apostolic  decision  to  the  church  in  An- 
tioch  in  a  letter  which  was  conveyed  by  Paul  and  Barnabas,  who 
were  accompanied  by  two  messengers  from  the  church  in  Jeru- 
salem, named  Judas  Barsabas  and  Silas.  By  these  measures 
harmony  was  restored.  —  Silas  derived  so  much  pleasure  from  his 
visit  that  he  remained  in  Antioch  after  the  departure  of  the  other 
messenger. 

Obs.  —  After  this  period,  the  above-mentioned  James,  who  is  styled 
the  Just,  and  is  usually  designated  as  the  Lord's  brother  (Gal.  1  :  19  ; 
James  1:1),  appears  to  have  presided  over  the  congregation  in  Jeru- 
salem (§  177),  probably  because  the  missionary  labors  of  Peter  and 
John  compelled  them  to  be  absent  from  that  city  during  long  periods 
of  time.  —  The  question  here  arises,  whether  this  James  is  identical 
with  the  apostle  James  the  son  of  Alpheus,  or  is  a  different  person, 
in  which  case  three  men  of  the  name  of  James  occur  in  the  New 
Testament,  —  tho  apostle  James  the  elder  or  greater,  the  brother  of 
John,  —  the  apostle  James  tho  less  (Mark  15  :  40),  the  son  of  Al- 
pheus,—  and  James  the  just,  the  Lord's  brother,  who  presided  over 
the  congregation  in  Jerusalem.  The  answer  to  this  very  difficult 
and  complicated  question  depends  more  immediately  on  the  decision 
of  another  point,  namely :  Whether  the  four  brethren  of  Jesus  men- 
tioned in  Matt.  13  :  55,  and  Mark  G  :  3  (James,  Joses,  Simon,  and 
Judas),  were  literally  the  brethren  of  Jesus  (children  of  Mary  his 
mother),  or  only  his  brethren  in  a  wider  sense  of  the  word,  that  is, 
his  cousins,,  the  children  of  his  mother's  sister,  as  they  seem  to  be, 
according  to  Matt.  27  :  56  ;  Mark  15  :  40,  and  Jude's  Epistle,  verse  1, 
compared  with  John  19  :  25,  and  Matt.  10  :  3, — (Alpheus  being  equi- 
valent to  the  name  Cleopas).  This  view  is,  on  the  other  hand,  ren- 
dered less  probable  by  the  circumstance  that,  according  to  John 
7  :  5,  the  brethren  of  Jesus  did  not  yet  believe  in  him  at  the  time 
when  James  the  son  of  Alpheus  was  already  one  of  the  twelve  dis- 
ciples. Besides  the  passages  already  adduced,  it  is  necessary  to  con- 
sult Gal.  1  :  19 ;  James  1:1;  and  Acts  1  :  13,  14  also,  when  the 
attempt  is  made  to  answer  this  question. — In  this  case,  it  is  scarcely 
possible  that  any  conclusions  can  ever  be  reached  which  will  be  per- 
fectly satisfactory.     Still,  those  considerations  seem  to  preponderate 


REDEMPTION    AND    SALVATION.  377 

which  arc  advanced  in  favor  of  the  proposed  distinction  between  the 
apostle  James  and  that  James  who  presided  over  the  congregation  in 
Jerusalem.  If  this  conclusion  is  adopted,  the  latter  was  ono  of  the 
Lord's  brethren  (Matt.  13  :  55),  who  long  refused  to  believe  accord- 
ing to  John  7  :  5,  but  whose  sentiments  underwent  an  en  tiro  chango 
after  the  resurrection  of  Christ.  (Acts  1  :  14.)  In  that  case,  the 
most  important  representative  of  the  Jewish  converts  to  Christianity, 
like  the  most  important  representative  of  the  Pagan  converts  (Paul), 
did  not  belong  to  the  original  company  of  the  twelve  disciples — both 
were  conducted  from  unbelief  to  faith  by  the  grace  and  the  calling 
of  God.  —  It  may  be  added,  that  this  distinction  which  is  made  be- 
tween the  two  men  who  are  both  called  James,  is  supported  by  the 
circumstance  that  he  who  presided  in  Jerusalem  never  withdrew 
from  that  city.  Now  if  he  had  been  an  apostle  in  the  proper  sense 
of  that  term,  he  would  have  failed  to  fulfil  the  duties  of  his  office, 
and  have  acted  in  opposition  to  the  express  command  of  the  Lord  ; 
"Go  ye,  and  teach  all  nations."  (Matt.  28  :  19.)  If  then  it  could 
not  have  been  ordered  that  any  one  of  the  twelve  disciples  should 
preside  permanently  over  the  congregation  in  Jerusalem,  no  other 
person  could  have  been  better  adapted  to  occupy  that  position,  than 
James  the  Lord's  brother ;  he  was  specially  qualified  by  the  peculiar 
tendencies  of  his  mind  and  his  whole  character,  to  fulfil  the  duties 
of  such  an  important  office,  and  the  congregation  in  Jerusalom  was 
less  disposed  than  any  other  to  undervalue  his  near  relationship  to 
the  Lord  according  to  the  flesh. 

§  172.  Paul's   second  Missionary  Journey.  —  Philippi. 

1.  Acts  15  :  38,  &c.  — After  some  time  (in  the  year  50),  Paul 
proposed  to  Barnabas  that  they  should  undertake  a  second  mis- 
sionary journey  together.  They  separated,  however,  before  the 
journey  was  commenced,  as  Paul  would  not  consent  that  Mark, 
who  had  abandoned  them  during  the  first  journey,  should  accom- 
pany them  on  the  second  occasion.  Barnabas  and  Mark  sailed  to 
Cyprus,  and  Paul,  accompanied  by  Silas  (or  Silvanus)  and  Luke, 
the  author  of  the  Acts  of  the  Apostles,  went  through  Syria  to 
Asia  Minor,  confirming  the  churches.  On  reaching  Lystra,  ho 
added  Timothy  to  the  company.  The  latter  was  a  young  man, 
distinguished  not  only  by  his  talents  but  also  by  his  unfeigned 
faith ;  he  had  been  instructed  in  religion  in  his  childhood  already, 
32* 


378  REDEMPTION    AND    SALVATION. 

by  his  mother  Eunice,  and  his  grand-mother  Lois  (2  Tim.  1:5; 
V>  :  15).  It  was  Paul's  intention  to  confine  his  labors  to  Asia 
Minor,  and  he  accordingly  travelled  through  Phrygia,  Galatia, 
Bithynia  and  Mysia ;  but  the  Spirit  of  God  chose  a  more  exten- 
sive field  of  labor  for  him.  In  the  night  a  man  of  Macedonia 
stood  before  him  in  a  vision,  who  entreated  him,  saying :  "Come 
over  into  Macedonia,  and  help  us."  Paul  perceived  a  distinct 
call  of  the  Lord  in  these  words,  and,  leaving  Troas,  he  imme- 
diately sailed  for  Europe. 

2.  Acts  1G  :  12.  —  When  he  arrived  at  Philippi,  a  city  of  Ma- 
cedonia enjoying  distinguished  privileges,  he  addressed  on  the 
sabbath  certain  women  who  were  assembled  in  a  place  (jyrosettcha) 
where  prayer  was  wont  to  be  made.  Among  these  was  a  pros- 
elyte from  the  city  of  Thyatira,  named  Lydia,  a  seller  of  purple. 
After  she  and  her  family  had  been  baptized,  her  house  was  made 
the  central  point  of  the  congregation  which  the  apostle  com- 
menced to  form.  A  certain  damsel  possessed  with  a  spirit  of 
divination  (itvtvpa  riv^-os-),  having  continually  followed  him  with 
demoniac  praises,  he  expelled  the  spirit,  in  the  name  of  Jesus 
Christ.  The  masters  of  the  damsel,  to  whom  she  had  hitherto 
been  a  source  <>f  profit,  were  filled  with  anger  and  seized  Paul  and 
Silas.  In  consequence  of  the  commotion  which  occurred,  the 
magistrates  commanded  the  latter  to  be  severely  beaten  as  dis- 
turbers of  the  peace,  and  cast  them  into  the  inner  prison.  In 
the  night,  while  Paul  and  Silas  were  praying  and  singing  praises 
to  God,  there  was  suddenly  a  great  earthquake,  all  the  doors  of 
the  prison  were  opened,  and  every  one's  bands  were  loosed.  The 
keeper  of  the  prison  supposed  that  the  prisoners  had  escaped, 
and  in  his  despair  resolved  to  kill  himself,  but  was  prevented  by 
a  loud  exclamation  of  Paul.  Then  he  sprang  in,  and  came  trem- 
bling, and,  falling  down  before  Paul  and  Silas,  he  said  :  "  Sirs, 
what  must  I  do  to  be  saved  ?"  They  answered  :  "  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house. " 
Then  they  gave  further  instructions  to  him,  and  to  all  that  were 
in  his  house,  and  he  and  all  his  were  straightway  baptized.  On 
the  next  morning  Paul  secured  an  honorable  release  from  prison 
by  firmly  asserting  his  rights  as  a  Roman  citizen. 


REDEMPTION    AND    SALVATION.  379 


§  173.    Continuation.  —  Thessalonica.  —  Berea.  —  Athens. 

1.  Acts  17  :  1,  &c.  —  After  leaving  Philippi,  they  went  to 
Thessalonica,  in  which  city  Paul  preached  three  sabbath-days  in 
the  synagogue.  The  result  was  the  establishment  of  a  congrega- 
tion, consisting  principally  of  Greeks.  The  unbelieving  Jews 
excited  a  tumult,  assaulted  Jason,  who  had  received  the  apostles 
as  his  guests,  and  compelled  them  to  leave  the  city.  Paul  and 
Silas  now  visited  Berea,  and  preached  in  the  Synagogue.  The 
Jews  did  not  oppose  them  in  the  beginning,  but  received  tho 
word  with  all  readiness  of  mind,  and  searched  the  scriptures 
daily,  whether  those  things  were  so.  A  congregation,  consisting 
of  both  Jews  and  Greeks,  was  soon  founded.  But  the  Jews  of 
Thessalonica  came  thither,  stirred  up  the  people,  and  again  con- 
strained Paul  to  withdraw.  Silas  and  Timothy  remained  a  short 
period,  but  Paul  was  conducted  by  the  brethren  to  Athens. 

2.  Acts  17  :  16,  &c.  —  In  this  city,  the  central  point  of  pagan 
wisdom  and  religion,  Paul  preached  daily  in  the  synagogue  and 
in  the  market.  He  attracted  so  much  attention  that  he  was  con- 
ducted to  Areopagus  (hill  of  Mars),  in  order  that  he  might  set 
forth  his  new  doctrine  in  that  place.  For  all  the  Athenians  and 
strangers  which  were  there,  spent  their  time  in  nothing  etae,  but 
cither  to  tell,  or  to  hear  some  new  thing.  He  had  seen  an  altar, 
as  he  was  passing  through  the  city,  bearing  this  inscription  : 
"  To  the  unknown  God"  (ayvw<jf9  ^9).  He  commenced  his 
address  with  an  allusion  to  this  circumstance,  and  then  introduced 
the  following  points :  —  That  he  now  declared  to  them  that  God 
whom  they  had  sought  in  vain  at  that  altar,  the  only  and  the  true 
God,  the  Lord  of  heaven  and  earth;  that  He  had  made  of  one 
blood  all  nations  of  men,  to  dwell  upon  the  face  of  the  whole 
earth,  and  had  already  ordained  to  each  the  appointed  times  and 
the  bounds  of  their  habitation ;  that  he  had  assigned  to  paganism 
the  task  of  seeking  him,  if  haply  they  might  feel  after  him  and 
find  him,  though  he  be  not  far  from  every  one  of  them;  that  in 
him  we  live  and  move  and  have  our  being,  or,  as  their  own  poets 
bad  said,  "  for  we  arc  also  his  offspring"  (fou  yap  xai  yhof  ion*i>, 
Clcanthes  and  Aratus) ;  that  God  had  overlooked  the  times  of 


380  REDEMPTION    AND    SALVATION. 

this  ignorance,  but  now  commanded  all  men  every  where  to  re- 
pent,  because  he  had  appointed  a  day  in  which  he  would  judge 
the  world  in  righteousness  by  Jesus  Christ,  whom  he  had  raised 

from  the  dead .     Here  Paul  was  interrupted;  when  he  spoke 

of  the  resurrection  of  the  dead,  some  mocked,  while  others  said  : 
"We  will  hear  thee  again  of  this  matter."  Nevertheless,  there 
were  some,  including  Dionysius,  a  member  of  the  court  of  Are- 
opagus, and  a  matron  named  Damaris,  whose  minds  were  decided, 
and  who  embraced  the  Christian  faith. 


§  174.    Continuation. —  Corinth. —  The  Return   to  AntiocJi. — 
(The  Epistles  Jo  the  Thcssalonians.*) 

1.  Acts  18  :  1,  &c.  —  Paul  departed  in  the  year  .r>2  from 
Athens  and  came  to  Corinth,  a  wealthy  and  flourishing  commer- 
cial city,  in  which  science  was  successfully  cultivated,  but  which 
was  also  notorious  for  its  licentiousness.  He  was  kindly  received 
by  Aquila,  who  practised  the  same  trade  which  Paul  had  learned 
(§  1(17.  1).  Aquila  and  his  wife  Priscilla,  who  were  Israelites, 
were  born  in  Pontus,  but  had  recently  come  from  Home,  having 
been  banished  from  that  city  with  all  the  other  Jews  by  the  em- 
peror Claudius.  Here,  too,  Silas  and  Timothy  rejoined  Paul. 
The  latter  commenced  to  preach  with  great  zeal  in  the  synagogue, 
and  his  work  was  successful.  Many  Greeks  believed,  as  well  as 
many  Jews,  among  whom  appeared  Crispus,  the  chief  rider  of 
the  synagogue,  together  with  all  his  house.  "When  the  other 
Jews  violently  opposed  Paul,  the  latter  shook  his  raiment,  and 
said  :  "Your  blood  be  upon  your  own  heads:  I  am  clean.  From 
henceforth  I  will  go  unto  the  Gentiles."  He  afterwards  taught 
in  the  house  of  a  proselyte  named  Justus.  The  congregation 
continually  increased  in  number,  and  Paul  was  strengthened  by  a 
cheering  vision,  in  which  the  Lord  assured  him  of  his  divine 
protection,  and  informed  him  that  lie  had  much  people  in  the 
city.  The  Jews  at  length  arose  with  one  accord  against  Paul  and 
accused  him  of  having  perverted  the  Law  :  the  proconsul  Gallio 
(a  brother  of  Seneca  the  philosopher),  would  not,  however,  listen 
to  their  complaints,  but  drove  them  from  his  presence. 


REDEMPTION    AND    SALVATION.  381 

Obs. — Daring  Paul's  stay  of  eighteen  months  in  Corinth,  he  wrote 
his  two  Epistles  to  the  ThesscUonians.  He  had  sent  Timothy  from 
Berea  to  Thessalonica  (1  Thess.  3  :  1,  <fcc),  and  received  from  him, 
on  his  return,  the  most  joyful  tidings  respecting  the  state  of  the  con- 
gregation in  that  city.  As  the  members  were,  however,  exposed  in 
that  large  commercial  city  to  corruptions  of  morals,  and  were  also 
liable  to  corruptions  of  doctrine  respecting  the  second  coming  of  the 
Lord,  he  wrote  the  First  Epistle  for  the  purpose  of  preserving  thom 
from  violations  of  duty  and  of  strengthening  them  in  the  faith.  Be- 
fore he  left  Corinth  he  again  received  tidings  from  them.  Certain 
deceivers  had  attempted  to  derive  advantage  from  the  somewhat 
indiscreet  expectations  of  the  believers  respecting  the  speedy  coming 
of  the  Lord.  He  therefore  explained  clearly  and  impressively,  in  his 
Second  Epistle,  the  doctrine  of  the  coming  of  the  day  of  the  Lord, 
and  revealed  the  fact  that  the  appearance  of  Antichrist  would  pre- 
cede the  coming  of  the  Lord. 

Acts  18  :  18,  &c.  j  Gal.  2  :  1-14. — Paul  departed  from  Co- 
rinth in  the  year  54,  after  having,  through  the  divine  blessing, 
labored  in  that  city  with  eminent  success.  Before  he  went  to 
Asia  Minor,  he  fulfilled  a  certain  Nazaritic  vow  (§  52.  A)  which 
his  grateful  heart  had  impelled  him  to  make.  Priscilla  and 
Aquila  accompanied  him  to  Ephesus.  The  Jews  of  this  city 
received  him  kindly,  and  solicited  him  to  tarry  with  them,  but 
Paul  would  not  consent,  as  he  desired,  in  consequence  of  his  vow, 
to  reach  Jerusalem  before  the  occurrence  of  the  feast  of  Pente- 
cost ;  another  inducement  to  proceed  was  furnished  by  a  special 
revelation  which  he  had  received.  (Gal.  2  :  2.)  Barnabas  and 
Titus  accompanied  him  to  Jerusalem.  On  his  arrival,  which 
occurred  fourteen  years  after  his  conversion  (Gal.  2  :  1),  ho 
availed  himself  of  the  opportunity  to  satisfy  the  minds  of  the 
apostles  Peter,  John  and  James,  respecting  the  position  which  he 
assumed  and  the  commission  which  he  had  received  as  the  apostle 
of  the  Gentiles;  for  certain  false  brethren  in  Jerusalem  had 
grossly  misrepresented  his  course.  He  fearlessly  vindicated  his 
claim  to  be  regarded  as  an  apostle,  and  it  was  cordially  recognized 
by  James,  John  and  Peter.  They  gave  the  right  hands  of  fel- 
lowship to  him  and  Barnabas,  and  arranged  that  the  two  latter 
should  preach  to  the  heathen,  and  they  themselves  to  the  Jews. 
To  tho  single  condition  which  they  proposed,  namely,  that  aid 


382  REDEMPTION     AND    SALVATION. 

should  bo  obtained  for  tlio  poor  of  the  inothcr-churcb  in  Jeru- 
salem, Paul  cheerfully  assented.  —  He  went  thence  to  Antioch. 
Peter  also  came  to  that  city,  and  did  not  scruple,  at  the  begin- 
ning,  to  cat  with  the  Gentile  Christians;  but  after  the  arrival 
from  Jerusalem  of  certain  narrow-minded  Jewish  Christians, 
through  fear  of  them,  he  discontinued  entirely  his  intercourse 
with  the  former;  his  example  led  the  other  Jewish  Christians  of 
Antioch  astray,  and  even  Barnabas  did  not  remain  steadfast,  but 
was  guilty  of  the  same  dissimulation.  Then  Paul  stood  f<>rth 
boldly,  and  openly  rebuked  Peter  on  account  of  his  fear  of  men, 
and  his  want  of  firmness.  We  are  not  informed  of  the  manner 
in  which  Peter  received  the  rebuke,  but  it  may  be  con6dcntly 
assumed  that  he  humbly  confessed  the  error  which  he  had  com- 
mitted, and  that  he  afterwards  adopted  a  different  course. 

3.  Acts  18  :  24,  &c.  —  Aquila  and  Priscilla  had,  in  the  mean 
time,  returned  from  Kphesus  to  Corinth,  accompanied  by  a  Jew 
of  Alexandria,  named  Apollos,  who  believed  that  Jesus  was  the 
Messiah,  but  knew  only  the  baptism  of  John;  he  was,  therefore, 
one  of  those  who  had  believed  before  tho  outpouring  of  the  Spirit 
on  the  day  of  Pentecost,  but  who  were  not  yet  acquainted  with 
the  succeeding  events.  As  he  combined  great  eloquence  with  a 
very  accurate  knowledge  of  the  scriptures,  and  taught  with  great 
zeal  and  earnestness  the  way  of  the  Lord,  as  far  as  he  understood 
it,  Aquila  and  Priscilla  associated  him  with  themselves,  and  com- 
municated to  him  a  more  perfect  knowledge  of  Christian  truth. 
He  was  then  qualified  to  continue  at  Corinth  the  woTk  which 
Paul  had  commenced,  convincing  the  Jews  publicly  and  with 
great  power,  and  showing  by  the  scriptures  that  Jesus  was  the 
Christ  or  Messiah. 

§  175.  Paul's  third  Missionary  Journey.  —  Fphesus. —  (The 
Epistles  —  to  the  Galatians — to  Timothy  (the  First) — to  the 
Corinthians  (the  First')  ;   and — to  Titus.) 

1.  Acts  10  :  1,  &c.  —  Paul  did  not  continue  long  in  Antioch, 
on  this  occasion,  but  was  constrained  by  the  love  of  Christ  to 
labor  in  other  parts  of  his  vast  field.  He  commenced  his  third 
great  apostolic  journey  in  the  year  54  or  55,  accompanied  by 


REDEMPTION    AND    SALVATION.  383 

Luke,  Titus  and  Timothy.  After  passing  through  Galatia  and 
Phrygia,  he  came  to  Ephesus.  Here  he  found  twelve  disciples, 
who  had,  like  Apollos,  received  only  John's  baptism,  and  who 
possessed  no  knowledge  respecting  the  outpouring  of  the  Holy 
Ghost.  When  he  baptized  them  in  the  name  of  Jesus,  and  laid 
his  hands  upon  them,  the  Holy  Ghost  came  on  them.  He 
preached  regularly  for  the  space  of  three  months  in  the  syna- 
gogue, without  being  disturbed.  At  length  he  encountered  the 
opposition  of  the  Jews,  which  induced  him  to  retire  to  the  school 
or  hall  of  a  Greek  philosopher  named  Tyrannus,  where  he 
preached  the  Gospel  two  years  longer.  In  this  manner  he  not 
only  established  a  large  congregation  in  Ephesus-,  but,  occupying 
the  city  as  a  central  point,  also  exercised  a  most  blessed  influence 
on  large  portions  of  Asia  Minor.  God  confirmed  his  doctrine 
by  working  special -miracles  by  his  hands,  insomuch  that  diseases 
were  healed  and  evil  spirits  driven  out,  when  any  of  his  garments 
were  brought  to  the  afflicted.  These  surprising  results  induced 
seven  Jewish  exorcists,  the  sons  of  a  distinguished  priest  named 
Sceva,  to  repeat  the  names  of  Jesus  and  Paul  when  they  at- 
tempted to  exorcise  a  possessed  person.  But  the  evil  spirit,  in 
place  of  yielding,  prevailed  against  them,  and  compelled  them  to 
flee.  Then  great  fear  fell  on  all,  both  Jews  and  Greeks,  and 
many  who  had  practised  magic  arts  abandoned  these  entirely, 
and  burned  their  costly  magic  books. 

Obs. — The  Ephesian  magical  books  (ypa/u/*aiu  aXi^dpftaxa  'E^>ieia) 
were  held  in  special  esteem,  and  their  pecuniary  value  was  very 
great.  Thus,  those  that  were  burnt  in  the  present  case,  were  esti- 
mated to  be  worth  50,000  drachma,  or  10,000  [German]  dollars.* 

2.  Acts  19  :  21,  &c.  — In  the  mean  time  Paul  had  made  pre- 
parations to  travel  to  Macedonia  and  Achaia,  and  had  already 
sent  Timothy  before  him,  when  he  and  the  church  in  Ephesus 
were  suddenly  involved  in  great  danger.  A  silver-smith  of  the 
city,  named  Demetrius,  who  derived  large  profits  from  the  busi- 

[*  "  The  whole  cost  thus  sacrificed  and  surrendered  amounted  to  as 
much  aa  two  thousand  pounds  of  English  money."  Conybeare  and 
Howson:  Life  and  Fpistles  of  St.  Paul,  London,  1854.  Vol.  II  p  17 
-Tb.J 


384  REDEMPTION     AND     SALVATION. 

ness  of  supplying  different  parts  of  Asia  Minor  with  small  silver 
models  of  the  celebrated  temple  of  Diana,  had  perceived  that 
Paul's  success  materially  diminished  the  sale  of  these  articles. 
He  called  together  all  who  were  engaged  in  the  same  business, 
and  with  their  aid,  instigated  the  people  to  seize  Paul,  as  a  blas- 
phemer of  their  great  goddess  Diana.  All  rushed  madly  through 
the  streets  of  the  city  ;  some  of  Paul's  companions  in  travel  were 
violently  assailed,  and  all  the  people  cried,  about  the  space  of  two 
hours:  "Great  is  Diana  of  the  Ephesians."  It  was  only  with 
great  difficulty,  and  after  exercising  much  discretion  that  one  of 
the  city  officers  could  appease  the  excited  multitude.  Paul,  who 
had  been  withdrawn  from  the  tumult  by  his  friends,  immediately 
departed  on  his  proposed  journey  to  Macedonia. 

Obs.  —  During  Paul's  residence  in  Ephesus,  which  continued 
nearly  three  years,  he  wrote  several  of  the  Epistles. — I.  The  Epistle 
to  the  Calutians.  He  had  established  a  number  of  congregations  in 
Galatia  during  his  second  missionary  journey,  and  visited  and  con- 
firmed them  in  the  faith  during  the  third  journey.  Soon  afterwards, 
certain  Judaizing  and  false  teachers  entered  these  congregations, 
who  questioned  the  apostolic  character  of  Paul,  taught  that  Justifi- 
cation before  God  was  founded  on  the  observance  of  the  entire  ritual 
law,  and  really  succeeded  in  persuading  several  Gentile  Christians 
to  receive  circumcision.  While  the  apostle  abode  in  Ephesus  he  re- 
ceived these  sad  tidings,  in  consequence  of  which  he  wrote  this 
Epistle  ;  he  expresses  the  most  tender  interest  in  their  welfare,  an 
well  as  the  deep  sorrow  which  he  felt,  and  earnestly  labors  to  re- 
place the  misguided  believers  on  the  true  foundation  of  salvation. 
He  appeals  to  the  cordial  approbation  of  his  principles  expressed  by 
the  apostles  in  Jerusalem,  and  shows  that  while  the  law  was  a  school- 
master that  brings  to  Christ,  our  Justification  before  God  is  obtained 
solely  by  faith  in  Christ. — II.  The  First  Epistle  to  Timothy  (the  first 
of  the  "Pastoral  Epistles,"  by  which  appellation  the  two  epistles, 
addressed  to  Timothy,  and  the  epistle  to  Titus,  are  known).  While 
Paul  resided  in  Ephesus,  he  probably  made  a  rapid  journey,  which 
did  not  consume  much  time  and  is  not  mentioned  in  the  Acts  of  the 
Apostles,  to  Macedonia  (1  Tim.  1  :  3),  Achaia  and  Crete  (Candia), 
in  which  island  Titus  remained  by  his  directions.  (Tit.  1  :  5.)  Before 
he  left  Macedonia  he  wrote  the  First  Epistle  to  Timothy,  directed  to 
Ephesus,  and  containing  exhortations  and  instructions  relative  to  the 
pastoral  duties  of  the  latter.     After  his  return  to  Ephesus,  ho  wrote 


REDEMPTION    AND    SALVATION.  385 

— Ill,  The  First  Epistle  to  the  Corinthians  (an  earlier  lettor  which  he 
had  written  to  them,  1  Cor.  5  :  9,  has  not  been  preserved).  —  The  es- 
tablishment of  the  congregation  in  Corinth  is  noticed  in  §  174.  1.  — 
Apollos  labored  as  a  teacher  in  the  city  ;  certain  false  and  Judaizmg 
teachers  now  also  appeared,  who  professed  to  hold  Poter's  doctrines. 
Thus  three  parties  were  formed  in  the  congregation,  each  earnestly 
opposing  the  others,  and  named  respectively  after  Paul,  Apollos  and 
Peter.  The  adherents  of  the  first  party  abused  their  evangelical 
liberty  and  gave  offence  to  their  weaker  brethren ;  those  of  the 
second,  attempted  to  convert  the  foolishness  of  the  cross  of  Christ 
(1  Cor.  1  :  18-25)  into  the  wisdom  of  the  world,  through  the  intro- 
duction of  pagan  philosophy ;  those  of  the  third,  taught  that  the  ob- 
servance of  the  ritual  law  was  necessary  to  salvation.  A  fourth 
party  was  then  formed,  the  founders  of  which,  in  their  arrogance 
and  pride,  adopted  the  name  of  Christ  as  a  party-name ;  they  formed 
a  Gospel  of  their  own,  which,  as  they  alleged,  constituted  the  pure 
doctrine  of  Christ,  but  which  robbed  the  fundamental  doctrines  of 
Christianity  of  their  weight,  and,  among  other  errors,  they  doubtless 
denied  the  doctrine  of  the  resurrection  of  the  body  also.  Amid  these 
contests,  church  discipline  ceased  to  be  exercised ;  one  of  the  mem- 
bers even  committed  incest  with  impunity,  disturbances  occurred  at 
the  religious  assemblies,  pride  banished  love,  &c. —  The  painful 
tidings  of  these  things  reached  Paul  in  Ephesus,  and  the  mission  of 
Timothy  to  Europe  (1  Cor.  4  :  17;  16  :  10),  was  doubtless  connected 
with  them.  Paul  was,  however,  impelled  by  the  circumstances  to 
address  the  congregation  in  writing  also.  His  epistle  bears  noble 
testimony  to  his  eminent  wisdom,  his  knowledge  of  the  human  heart, 
his  tenderness  of  feeling  and  his  uncompromising  fidelity  to  his  duty ; 
it  censures  the  party-spirit  which  the  Corinthian  Christians  had  dis- 
played, as  well  as  their  spiritual  pride ;  it  urges  them  to  excommu- 
nicate the  incestuous  person,  rebukes  them  for  instituting  legal  pro- 
ceedings before  unbelieving  judges,  and  warns  them  against  licen- 
tiousness. It,  further,  presents  the  Christian  view  of  marriage  and 
kindred  topics,  as  well  as  of  meats  offered  to  idols ;  it  proceeds  to 
examine  the  abuses  which  had  occurred  in  the  religious  assemblies 
of  theCorinthians,  introduces  the  subject  of  the  Lord's  Supper,  and, 
while  referring  to  the  gifts  of  the  Spirit,  exposes  the  undue  import- 
ance that  had  been  ascribed  to  the  gift  of  tongues,  and  explains  that 
charity  or  Christian  love  is  more  precious  than  all  other  gifts.  After 
a  lucid  and  impressive  exhibition  of  the  doctrine  of  the  resurrection 
of  the  dead,  the  epistle  concludes  with  directions  respecting  a  collec- 
tion for  the  benefit  of  the  poor  brethren  in  Palestine.  —  Before  PauJ 


88G  REDEMPTION    AND    SALVATION. 

departed  from  Ephesus,  it  is  probable  that  he  also  wrote — IV,  the 
Epistle  to  Tilus,  directed  to  Crete,  in  which  he  furnishes  the  latter 
with  special  instructions  respecting  the  discharge  of  the  duties  of 
his  office. 


§  17G.  Continuation.  —  Raid's  Lc Lor s  in  Europe,  and  his  Re- 
turn to  Jerusalem.  —  (The  Epistles —  to  the  Corinthians  {the 
Second);  and  —  to  the  Romans'). 

1.  Acts  20  :  1,  &c.  —  Paul  now  visited  the  congregations  in 
Macedonia,  advanced  as  far  as  Ulyricum  (Rom.  15  :  19),  abode, 
afterwards,  tbrec  months  in  Greece,  specially  visiting  Corinth, 
and  then  travelled  through  Macedonia  to  Asia  Minor. 

Ons.  —  As  Timothy's  return  with  tidings  concerning  Corinth  was 
delayed,  Paul  sent  Titus  to  that  city  (2  Cur.  7  :  13,  &c.).  The  latter 
rejoined  him  in  Macedonia,  and  conveyed  to  him  the  information  for 
which  he  had  long  waited.  The  account  which  Titus  gave  was,  in 
general,  very  favorable,  and  induced  him  to  write  the  Second  Epistle, 
to  the  Corinthians.  He  advises  them  to  restore  the  offender,  who  had 
repented  after  his  excommunication,  explains  his  reasons  for  writing 
with  severity  in  his  former  epistle,  and  defends  himself  and  his  apos- 
tolic office  against  the  various  malicious  accusations  of  his  Judaizing 
opponents,  whose  bitterness  of  feeling  had  been  increased  by  that 
epistle.  lie  did  not  immediately  proceed  to  Corinth,  but,  while  he 
waited  for  information  respecting  the  effect  which  the  second  epistle 
produced,  travelled  to  Ulyricum.  He  then  passed  three  months  in 
Corinth,  during  which  time  he  wrote  the  Epistle  to  the  Romans,  which 
was  conveyed  to  them  by  Phcbe,  a  deaconess  of  the  congregation  in 
Ccnchrea,  who  was  travelling,  to  Rome  (Rom.  1G  :  1).  The  congre- 
gation in  Rome  had  been  previously  established,  probably  without 
the  personal  agency  of  an  apostle,  in  consequence  of  the  active  in- 
tercourse maintained  between  the  provinces  and  the  chief  city  of  tho 
empire  (Acts  2  :  10;  Rom.  1G  :  3,  7).  It  consisted  both  of  Jewish 
and  of  Gentile  Christians.  Paul  was  induced  to  write  to  this  con- 
gregation, to  which  he  was  personally  unknown,  by  their  urgent 
want  of  thorough  apostolical  instructions,  by  the  important  fact  that 
it  was  a  congregation  founded  in  the  capital  city  itself,  and  by  his 
apprehensions  that  disputes  would  arise  there,  as  elsewhere,  between 
the  Jewish  and  Gentile  members.  These  considerations  naturally 
led  the  apostle  to  begin  at  the  foundation  and  erect  with  special  care 
the  whole   structure  of  Christian  knowledge.     Thus  the  Christian 


REDEMPTION    AND    SALVATION.  387 

Church  has  acquired  in  this  epistle,  through  the  provision  which  the 
Holy  Spirit  mercifully  made,  an  unspeakably  precious  treasure  of 
the  deepest  and  richest  religious  knowledge,  and  an  eternally  im- 
movable foundation  of  doctrine.  Luther  says,  in  his  admirable 
Preface  to  it:  "This  Epistle  constitutes  the  most  eminent  portion  of 
the  New  Testament ;  it  is  the  Gospel  in  its  most  perfect  purity.  It 
well  deserves  that  every  Christian  should  not  only  commit  it  word 
for  word  to  memory,  but  also  daily  resort  to  it  as  the  daily  bread  of 
the  soul.  For  it  can  never  be  read  too  often,  never  become  too  fre- 
quently the  subject  of  our  meditations;  the  more  faithfully  it  is 
studied,  the  more  precious  and  delightful  it  is  found  to  bo."  The 
Epistle  consists  of  two  parts:  the  didactic  (embracing  doctrinal  in- 
structions, ch.  1 — 11)  and  the  parenetic  (embracing  exhortations 
founded  on  the  former,  ch.  12, 13).  The  theme  of  the  former,  is  tho 
great  fundamental  truth  of  the  Gospel,  by  which  the  world  is  over- 
come, namely:  the  Justification  of  the  sinner  before  God  by  faith 
in  Jesus  Christ.  The  apostle  shows  that  tho  Gentiles  could  not  be- 
come righteous  before  God  by  their  natural  light,  which  they  had 
turned  into  darkness,  nor  tho  Jews  by  the  Law,  which  could  only 
give  a  painful  knowledgo  of  sin.  Since  the  fall  of  Adam,  all  men, 
Jews  as  well  as  Gentiles,  are  under  sin,  and  subject  to  death,  which 
is  the  wages  of  sin.  But  God,  through  free  grace,  provided  an  eternal 
redemption,  and  manifested  it  in  his  Son,  Christ  Jesus,  tho  second 
Adam.  The  atoning  and  justifying  power  of  this  redemption  is 
found  in  the  sacrificial  death  of  Christ,  and  its  sanctifying  and  re- 
newing power  in  his  resurrection  ;  this  redemption  is  appropriated 
to  man  in  faith,  and  thereby  he  becomes  righteous  without  any  merit 
or  worthiness  of  his  own,  and  is  made  a  new  creature,  a  child  of 
God,  an  heir  of  etert>  il  life  and  a  joint-heir  with  Christ.  The  people 
of  Israel,  as  a  nation,  had  cast  away  this  salvation,  and  can  ascribe 
their  own  rejecti  >n,  which  will  undergo  a  change  only  at  a  later 
period,  to  none  but  themselves;  the  Gentiles  accepted  it,  but  are  ex- 
horted not  to  in  lulge  presumptuous  feelings  on  account  of  the  grace 
of  God  manifested  to  them. 

2.  Acts  20  :  4,  &c.  —  Paul  remained  seven,  days  in  Troas, 
where  several  of  his  companions  had  waited  for  him ;  in  that  city 
he  restored  a  young  man,  named  Eutychus,  to  life,  who  had 
fallen,  while  he  was  asleep,  from  the  window  of  an  upper  chamber 
in  which  Paul  was  delivering  a  farewell  address  at  night,  and  had 
been  taken  up  dead.  He  next  visited  several  islands  of  tho 
Archipelago,  namely,  Lesbos,  Chios,  and  Samos.    After  reaching 


388  REDEMPTION    AND    SALVATION. 

Miletus,  he  sent  for  the  cldere  of  the  church  in  Ephcsus,  and 
addressed  them  in  the  most  impressive  and  affecting  manner; 
well  aware  that  honds  and  afflictions  awaited  him  in  Jerusalem,  he 
kneeled  down  and  prayed  with  them  for  the  last  time,  and  then 
took  leave  of  his  weeping  friends.  They  accompanied  him  to 
the  ship  which  waited  to  convey  him  and  his  companions  to  Ce- 
sarca.  In  this  place,  a  certain  prophet  "from  Judca,  named 
Agabus  (§  109.  1),  informed  him,  by  the  symbolically  significant 
act  of  binding  his  own  hands  and  feet  with  Paul's  girdle,  that  he 
would,  as  he  had  himself  informed  the  Ephesian  elders,  be  ini- 
prisoued  in  Jerusalem.  The  brethren  in  vain  besought  him  to 
abandon  his  purpose  of  proceeding  to  that  city.  "  What  mean 
ye  to  weep,"  he  said,  "and  to  break  my  heart?  for  I  am  ready 
not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name 
of  the  Lord  Jesus/'  Then  they  ceased  to  importune  him,  and 
said  :  "  The  will  of  the  Lord  be  done  !" 

§  177.    The  Seizure  and  Confinement  of  Paul  in  Jerusalem. 

1.  Acts  21  :  15,  <&c.  — It  was  one  of  the  purposes  of  Paul's 
journey  to  Jerusalem  to  convey  thither  the  money  intended  for 
the  poor,  which,  according  to  his  promise  (Gal.  2  :  10),  he  had 
collected  in  the  more  wealthy  congregations  in  Asia  Minor  and 
Greece  (Rom.  15  :  25 ;  Acts  20  :  35).  Immediately  after  his 
arrival  in  Jerusalem,  he  gave  a  detailed  account  to  James  and 
the  assembled  ciders,  of  all  that  God  had  wrought  among  the 
Gentiles  by  his  ministry.  When  they  heard  it,  they  glorified  the 
Lord ;  they  did  not,  however,  conceal  from  him  the  fact  that  the 
zealous  Jewish  Christians  of  the  city  entertained  sentiments  un- 
favorable to  himself,  and  advised  him  to  obviate  any  violent  ex- 
pression of  feeling  on  their  part,  by  associating  himself  with  four 
poor  Jewish  Christians  who  were  at  that  time  under  a  Nazaritic 
vow  (§  52.  A.),  and  defraying  for  them  the  expenses  attending 
their  offerings.  Paul  readily  assented  to  the  proposal,  as  he  by 
no  means  considered  the  ritual  law  to  be  an  empty  unmeaning 
form,  and  observed  it  himself  as  far  as  the  nature  of  his  office, 
as  the  apostle  of  the  Gentiles,  allowed. 

2.  Acts  21  :  27,  &c.  —  The  seven  days  of  the  vow  were  nearly 


REDEMPTION    AND    SALVATION.  389 

ended,  when  certain  Jews  of  Asia  saw  hiui  in  the  temple,  and  at 
once  excited  the  people  against  him,  by  exclaiming :  "  Men  of 
Israel,  help.  This  is  the  man  that  teacheth  all  men  every  where 
against  the  people  and  the  law,  and  this  place :  and  further, 
brought  Greeks  also  into  the  temple ;  and  hath  polluted  this  holy 
place/'  The  populace  gathered  together,  drew  Paul  out  of  the 
temple,  and  intended  to  kill  him  ;  but  he  was  rescued  from  their 
violence  by  Lysias,  the  tribune  of  the  Roman  cohort,  who  com- 
manded him  to  be  bound  with  chains  and  conducted  into  the 
castle.  He  permitted  Paul,  however,  to  stand  on  the  stairs  and 
speak  to  the  multitude  assembled  before  the  building.  The 
apostle  employed  the  Hebrew  language,  and  described  his  Pha- 
risaic education,  his  own  zeal,  at  a  former  period,  in  persecuting 
the  Christians,  and  the  wonderful  event  which  had  occurred  on 
the  road  to  Damascus.  The  people  listened  in  silence  until  he 
stated  that  he  had  been  called  to  preach  to  the  Gentiles,  when, 
wildly  excited,  they  cried :  "Away  with  such  a  fellow  from  the 
earth  !  It  is  not  fit  that  he  should  live  !"  The  tribune,  who  had 
not  understood  any  thing  that  was  said,  then  commanded  Paul 
to  be  led  away  and  scourged,  for  the  purpose  of  compelling  him 
to  confess  his  supposed  guilt,  but  recalled  the  order  in  alarm 
when  Paul  appealed  to  his  rights  as  a  Roman  citizen. 

3.  Acts  22  :  30,  Sec.  —  On  the  next  day  the  tribune  brought 
his  prisoner  before  the  Sanhedrin,  in  order  that  the  nature  of  the 
charges  made  against  him  might  be  accurately  ascertained.  Paul 
perceived  at  once,  from  the  violent  collision  which  occurred  be- 
tween himself  and  the  high-priest  Ananias,  that  no  opportunity 
would  there  be  given  to  vindicate  himself  calmly  and  in  detail. 
He  therefore  availed  himself  of  the  division  existing  in  the 
Council  between  the  Sadducces  and  the  Pharisees,  by  openly 
avowing  his  belief  in  the  doctrine  of  the  latter  respecting  the 
resurrection  of  the  dead,  which  was  established  by  the  resurrec- 
tion of  Christ,  and  which  he  had  preached  in  every  place.  His 
words  made  an  impression  on  the  Pharisees,  who  at  once  espoused 
his  cause.  But  as  a  violent  discussion  now  arose  among  the  mem- 
bers of  the  Council,  the  tribune  commanded  his  soldiers  to  re- 
conduct Paul  to  the  castle.  In  the  following  night  the  Lord 
appeared  to  him  and  said  :  "  Be  of  good  cheer,  Paul :  for  as  thou 
33  • 


390  REDEMPTION    AND    SALVATION. 

hast  testified  of  me  in  Jerusalem,  so  must  thou  bear  witness  also 
at  Rome."  —  Paul  afterwards  learned  from  his  sister's  son  that 
forty  Jews  had  bound  themselves  under  a  curse  that  they  would 
not  cat  nor  drink  until  they  had  killed  him.  He  directed  the 
young  man  to  communicate  the  fact  to  the  tribune,  who  deemed 
it  expedient  to  send  his  prisoner  the  next  night  with  a  strong 
escort  to  Ccsarca,  and  place  him  in  the  hands  of  Felix,  the  Ro- 
man procurator. 

§  178.   Paid  lef ore  Fclix}  Festus  and  Agrippa. 

1.  Acts  24  : 1,  kc. — The  high-priest  was  extremely  anxious  to 
obtain  possession  of  the  person  of  Paul.  He  accordingly  went 
to  Ccsarca  live  days  afterwards,  accompanied  by  an  orator  or  ad- 
vocate named  Tcrtullus,  and  represented  to  the  procurator  that 
the  decision  of  the  ease  properly  belonged  to  the  ^anhedrin, 
within  whose  jurisdiction  all  affairs  connected  with  the  temple 
lay.  Paul,  on  the  contrary,  gave  him,  in  a  brief  but  lucid  address, 
a  view  of  the  true  state  of  the  question.  Felix  was  convinced 
of  his  innocence,  but,  while  he  imposed  no  restrictions  on  the 
apostle's  intercourse  with  his  acquaintances,  he  retained  him  in 
confinement,  with  the  expectation  that  Paul  would  purchase  his 
release  with  money.  That  the  apostle  had  made  a  deep  impres- 
sion upon  him  is  demonstrated  by  the  fact  that  he  often  sent  for 
him  and  conversed  with  him  concerning  the  subject  of  faith  in 
Christ ;  still  his  corrupt  and  worldly  mind  was  not  subdued.  <  In 
one  occasion  when  Prusilla  (the  daughter  of  Herod  Agrippa  I.), 
who  had  abandoned  her  former  husband  in  order  to  marry  Felix, 
was  also  present,  Paul  spoke  to  them  with  such  impressiveness 
respecting  righteouness,  temperance  [self-control,  control  of  the 
appetites]  and  the  future  judgment,  that  Felix  trembled,  and 
said :  "  Go  thy  way  for  this  time :  when  I  have  a  convenient 
season,  I  will  call  for  thee." — Thus  two  years  passed  away,  at  the 
expiration  of  which  Felix  was  recalled,  and  Porcius  Festus  was 
appointed  his  successor. 

2.  Acts  25  :  1,  &c.  —  As  Festus  manifested  an  inclination  to 
comply  with  the  wishes  of  the  Jews,  by  subjecting  Paul  to  the 
authority  of  the  Sanhedrin,  the  apostle  was  compelled  to  avail 


REDEMPTION    AND   SALVATION.  391 

himself  of  the  rights  attached  to  his  Roman  citizenship,  and  to 
appeal  to  the  emperor.  This  course  defeated  at  once  all  the  ma- 
chinations of  the  Jews.  After  some  days,  king  Agrippa  II. 
(§  116.  3)  came  to  Cesarea,  accompanied  by  his  sister  Berenice, 
for  the  purpose  of  offering  his  congratulations  to  the  new  pro- 
curator. Festus  related  to  him  the  transactions  connected  with 
Paul,  and,  as  the  king  expressed  a  wish  to  hear  the  prisoner  him- 
self, on  the  next  day  the  latter  was  brought  into  the  audience- 
chamber,  and  a  formal  examination  was  commenced  before  a  large 
assembly.  Paul  described  to  the  king  all  the  inward  changes 
through  which  he  had  passed,  his  Pharisaic  education,  his  zeal  in 
persecuting  the  Church,  the  miracle  of  his  conversion,  his  mode 
of  preaching  to  the  Gentiles  the  atoning  death  and  the  resurrec- 
tion of  the  Lord,  &c.  But  Festus  exclaimed :  "  Paul,  thou  art 
beside  thyself;  much  learning  (thy  rabbinic- Jewish  learning) 
doth  make  thee  mad."  Paul  replied :  "  I  am  not  mad,  most 
noble  Festus,  but  speak  forth  the  words  of  truth  and  soberness." 
He  then  turned  to  the  king,  to  whom  he  addressed  the  direct 
question  whether  he  believed  the  prophets  who  had  foretold  the 
sufferings  and  the  resurrection  of  Christ.  The  king  evaded  the 
question  by  saying  ironically:  "Almost  thou  persuadest  me  to 
be  a  Christian."  Both  he  and  Festus,  however,  agreed  that  Paul 
had  done  nothing  worthy  of  death  or  of  bonds,  and  that  he  might 
have  been  set  at  liberty,  if  he  had  not  already  formally  appealed 
to  the  emperor. 

§179.  Paul's  Imprisonment  in  Rome.  —  (The  Epistles  —  to  the 
Ephesians ;  —  to  the  Colossians;  —  to  Philemon;  and — to  the 
Philippians.) 

1.  Acts  27  :  1,  &c.  — On  the  first  opportunity  Festus  sent  the 
apostle  and  several  other  prisoners,  with  a  military  escort,  to 
Rome  j  Paul  was  accompanied  by  Luke  and,  perhaps,  by  others 
of  his  companions.  They  first  sailed  in  a  merchant-ship  to  Lycia 
in  Asia  Minor.  Thence  they  commenced  a  very  dangerous 
voyage  to  Italy,  at  a  late  season  of  the  year,  contrary  to  the  most 
positive  warnings  of  Paul.  The  dangers  in  which  they  were 
subsequently  involved,  in  consequence   of  the  prevalence  of  a 


392  REDEMPTION    AND    SALVATION. 

violent  tempest,  led  all  on  board  to  abandon  every  hope  of  saving 
their  lives.  Paul  alone  remained  firm.  An  angel  of  God  ap- 
peared to  him,  and  said :  "  Fear  not,  Paul  ;  thou  must  be  brought 
before  Cesar :  and  lo,  God  hath  given  thee  all  them  that  sail  with 
thee."  His  encouraging  words  reassured  the  minds  of  those  who 
surrounded  him.  At  length  the  vessel  stranded  upon  the  island 
of  Melita  (Malta).  All  who  had  been  in  the  vessel  escaped  with 
their  lives,  and  were  kindly  received  by  the  inhabitants.  The 
latter  saw  a  viper  bite  Paul  as  he  was  placing  wood  on  the  fire 
that  had  been  kindled,  and  thence  concluded  that  he  was,  doubt- 
less, a  murderer,  whom  vengeance  would  not  suffer  to  live.  But 
when  he  shook  off  the  venomous  reptile  into  the  lire,  and  sus- 
tained no  injury  (Mark  16  :  18),  they  changed  their  minds,  and 
said  that  he  was  a  god.  The  Roman  governor  of  the  island, 
whose  name  was  Publius,  lodged  them  courteously.  His  father, 
who  was  sick  at  that  time,  and  others  also  who  were  diseased, 
were  healed  by  the  prayers  of  Paul.  After  remaining  three 
months,  he  and  his  companions  departed.  When  they  landed  at 
Puteoli,  they  nut  with  Christian  brethren,  with  whom  they  abode 
seven  days.  Before  they  reached  Rome,  they  were  met  on  the 
way  by  brethren  from  that  city  who  had  heard  of  their  approach. 
2.  Acts  28  :  16,  &c.  —  When  Paul  reached  Rome,  he  was  de- 
livered to  the  custody  of  the  captain  of  the  Imperial  guard 
(Prcrfectut  Prtvtorio)  about  the  year  61.  The  latter  allowed  him, 
probably  in  consequence  of  a  favorable  report  from  the  procu- 
rator, to  dwell  in  his  own  hired  house;  he  was  guarded  by  a  sol- 
dier who  did  not  interfere  with  his  personal  movements,  nor 
prevent  him  from  preaching.  After  some  days,  he  called  the 
chief  of  the  Jews  together;  they  listened  to  him  with  indiffer- 
ence, although  some  of  them  were  converted.  Ilis  trial  was 
delayed  for  two  years,  during  which  period  he  preached  the  gospel 
with  confidence  and  zeal,  without  being  subjected  to  any  restraint, 
and  maintained  an  active  correspondence  with  the  congregations 
which  he  had  established. 

Ons.  —  The  Epistles  to  the  Ephesians,  to  the  Colossians,  to  Phile- 
mon and  to  the  Philippians,  were  written  at  an  early  period  of  Paul's 
imprisonment ;  in  all  he  represents  himself  as  a  prisoner ;  in  the  cne 
named  last,  Jic  expresses  the  hope  of  an  early  release.  (2  :  24.)  — 


REDEMPTION    AND    SALVATION.  393 

The  Christians  of  proconsular  Asia,  of  which  Ephesus  was  the  chief 
city,  and  particularly  those  who  were  connected  with  the  congrega- 
tion in  Colosse,  were  at  that  time  exposed  to  serious  dangers  occa- 
sioned by  the  false  doctrine  of  Judaizing  teachers  of  a  peculiar  class. 
These  men  were  decided  enemies  of  the  apostolic  doctrine  of  Justi- 
fication by  faith  without  the  works  of  the  law ;  in  its  place  they 
designed,  in  connection  with  a  denial  of  the  true  deity  of  Christ,  to 
substitute  a  humility  that  was  framed  by  themselves,  and  a  spiritu- 
ality of  angels  (that  is,  a  holiness  like  that  of  the  angels),  a  self- 
righteous  asceticism,  a  spiritual  pride  founded  on  their  supposed  wis- 
dom, and  a  form  of  Judaism  which  was  associated  with  theosophic 
dreams.  These  seductive  and  false  doctrines  are  opposed  by  the 
apostle  in  the  Epistles  to  the  Ephesians,  and  to  the  Colossians,  which 
were  written  nearly  at  the  same  time,  and  between  the  contents  of 
which  a  close  affinity  exists.  In  the  former,  which  was  probably  an 
encyclical  letter,  addressed  to  all  the  congregations  of  Gentile  Chris- 
tians in  Asia  Minor,  and  not  designed  to  be  strictly  polemical,  Paul 
exhibits  Christianity  as  the  true  divine  wisdom  that  justifies  and 
sanctifies  man,  unfolds  the  true  view  of  the  Church  as  the  body  of 
Christ,  and  presents  a  Christian  table  of  duties,  in  which  marriage 
appears  as  an  image  of  the  relation  subsisting  between  Christ  and 
the  Church ;  he  closes  with  an  exhortation  in  which  he  urges  his 
readers  to  put  on  their  spiritual  armour  as  a  protection  against  the 
assaults  of  the  power  of  darkness.  The  other  epistle  is  addressed  to 
the  congregation  in  Colosse,  which  had  been,  probably,  established 
by  Epaphras,  a  disciple  of  Paul  (Col.  1:7);  this  teacher  conveyed 
tidings  respecting  them  to  the  apostle  in  Rome,  where  he  was  him- 
self seized  and  imprisoned.  (Philem.  ver.  23.)  Paul  shows  in  this 
Epistle  that  Christ  is  the  visible  imago  of  the  invisible  God,  the 
Creator  of  all  things,  the  only  Mediator  between  God  and  men,  the 
Head  of  all  spiritual  creatures  in  this  world  and  in  the  invisible 
world,  and  the  source  of  all  wisdom  ;  ho  also  refers  to  the  false  doc- 
trines mentioned  above,  and  expressly  warns  his  readers  against 
them.  —  The  Epistle  to  Philemon,  who  was  a  Christian  residing  in 
Colosse,  intercedes  with  him,  in  an  exceedingly  touching,  delicate 
and  tender  manner,  in  favor  of  a  slave,  named  Onesimus,  who  had 
fled,  but  who  had  met  in  Rome  with  the  apostle,  had  been  converted 
through  his  instrumentality,  and  was  now  sent  back  to  his  master 
These  three  letters  were  conveyed  by  Tychicus,  a  companion  of  Paul. 
—  The  Philippians,  to  whom  Paul  directed  an  Epistle  also,  had  been 
distinguished,  since  their  congregation  had  been  founded,  by  an  un- 
usual attachment  to  the  apostle,  to  whom  they  had  on  former  occa- 


394  REDEMPTION    AND    SALVATION. 

sions  sent  pecuniary  aid ;  they  had  repeated  the  liberal  act  Tvhon 
Epnphroditus  went  to  Rome.  (2  Cor.  11  :  9  ;  Phil.  4  :  15-18.)  The 
latter  fell  sick,  after  reaching  that  city,  and  was  in  danger  of  death  ; 
as  great  anxiety  respecting  his  case  prevailed  among  the  Philippian 
Christians,  the  apostle  sent  him  back  as  soon  as  he  was  sufficiently 
restored,  and  placed  this  Epistle  in  his  hands,  addressed  to  the  con- 
gregation ;  in  it  he  exhorts  the  members  to  remain  faithful  to  Christ, 
and  warns  them  against  the  increasing  corruption  introduced  by  the 
false  doctrines  of  Judaizing  teachers. 

§  180.   Continuation. — (The  Epistles — to  Timothy  (the  Second); 
and — to  the  Hebrews.) 

The  situation  of  the  apostle  became  more  distressing,  after  the 
second  year  of  his  imprisonment  had  expired,  in  consequence, 
perhaps,  of  the  arrival  of  his  Jewish  accusers,  or  of  a  change  in 
the  emperor's  feelings  respecting  the  Christians  in  general,  which 
may  have,  in  the  mean  time,  occurred.  Many,  who  had  hitherto 
been  his  friends,  withdrew  from  him,  like  Demas,  &c.  (2  Tim. 
4  :  10,  14,  16.)  When  he  was  heard  in  his  own  defence  on  the 
first  public  occasion,  in  the  presence  of  the  emperor  Nero  (2  Tim. 
4  :  16,  17),  all  men  forsook  him;  the  final  sentence  was  not, 
however,  pronounced  at  that  time.  He  soon  afterwards  wrote 
the  Second  Epistle  to  Timothy,  in  which  he  distinctly  states  his 
expectation  of  soon  suffering  the  death  of  a  martyr,  and  re- 
peatedly urges  the  latter  to  visit  him  speedily  in  Rome.  (4  :  6-9, 
21.)  It  was  probably  at  the  beginning  of  the  next  year,  A.  d.  64, 
that  the  sentence  of  death  was  pronounced,  and  that  he  was  be- 
headed. Soon  afterwards,  the  horrible  Neronian  persecution  of 
the  Christians  commenced  in  Rome,  during  the  continuance  of 
which  Peter  also  was  put  to  death. 

Obs.  1. — The  opinion  that  Paul  was  released  from  prison  after  his 
confinement  in  Rome,  that  he  then  engaged  in  a  fourth  Missionary 
Journey,  proceeding  as  far  as  Spain  (Rom.  15 :  24),  and  that,  at  a 
later  period,  he  was  imprisoned  a  second  time  and  then  finally  exe- 
cuted in  the  year  67,  seems  to  be  founded  on  erroneous  views. 

Obs.  2. — A  great  diversity  of  opinions  has  always  prevailed  re- 
specting the  name  of  the  author  of  the  Epistle  to  the  Hebrews.  The 
Oriental  Christians,  to  whom  the  epistle  had  been  originally  directed, 


REDEMPTION    AND    SALVATION.  395 

always  regarded  it  unanimously  as  a  production  of  the  apostlo  Paul, 
■while,  on  the  contrary,  those  of  the  West,  from  which  region  it  had 
proceeded,  doubted  the  correctness  of  this  opinion.  While  the  ex- 
traordinary depth  of  the  thoughts  and  the  lofty  views  of  Judaism 
occurring  in  this  epistle  (which  may,  however,  be  termed  a  hortatory 
address  rather  than  an  epistle),  seem  to  indicate  the  great  apostle  of 
the  Gentiles  as  the  author,  this  composition  is  obviously  distinguished 
from  the  other  Pauline  writings  by  the  beautiful  vesture  of  its  pure 
Greek  style,  and  the  finished  structure  of  its  periods,  which  are  not 
interrupted  by  the  bold  and  rapid  transitions  of  thought  occurring 
in  those.  It  was  probably  written  by  a  disciple  of  the  apostle  Paul 
— perhaps  by  Apollos  or  Barnabas.  It  is  addressed  to  Jewish  Chris- 
tians in  Palestine  or  Asia  Minor,  who  were  exposed  to  the  danger, 
in  consequence  of  the  pomp  of  the  temple  service  which  was  still 
maintained,  of  apostatizing  from  Christianity  and  returning  to 
Judaism.  To  these  the  writer  shows  that  the  Son  of  God,  the  bright- 
ness of  the  divine  glory,  and  the  Creator  of  the  world,  is  eternally 
exalted  above  the  angels,  as  well  as  above  the  mediator  of  the  old 
covenant  (Moses) ;  he  explains  that  the  worship  of  the  Old  Testa- 
ment had  merely  a  typical  meaning  ;  and  that  its  fulfilment  through 
Christ,  the  eternal  high-priest,  after  the  manner  of  Melchisedec 
({  25.  2,  Obs.),  occurred  once  only,  because  it  possessed  eternal  va- 
lidity. 

§  181.   The  later  Labors  of  the  other  Apostles. — Peter. 

No  reliable  accounts  of  the  later  labors  of  the  other  apostles 
of  the  Lord  are  extant;  a  few  detached  notices  of  the  three  most 
important  disciples,  Peter,  John  and  James,  are  all  that  have 
been  preserved.  —  Ancient  traditions  unanimously  relate  that 
Peter  suffered  martyrdom  in  Rome  during  the  reign  of  Nero,  by 
being  crucified,  as  the  Lord  had  announced  to  him.  (John  21  : 
18,  19  —  A.  D.  64.)  Of, his  labors  during  the  interval  between 
the  apostolic  Conncil  (§  171)  and  his  death,  with  the  exception 
of  his  visit  to  Antioch  (Gal.  2  :  12,  &c.  §  174.  2),  we  have  no 
certain  information.  But  as  his  apostolic  efforts  extended  over 
the  whole  of  Palestine  and  Syria  at  the  beginning  already,  we 
may  confidently  assume  that  his  field  of  labor  was  continually  en- 
larged. It  appears  from  his  first  Epistle  (5  :  13),  that  he  labored 
during  a  certain  period  in  Babylon.  After  the  arrangement  was 
made  with  Paul,  to  which  there  is  a  reference  in  Gal.  2  :  9, 


396  REDEMPTION    AND    SALVATION. 

Peter  probably  went  to  the  East,  in  order  that  he  might  not  enter 
Paul's  field  of  labor,  and  chose  Babylon  as  the  central  point  of 
his  apostolic  efforts.  But  when  Paul's  imprisonment  deprived 
the  congregations  of  Asia  Minor  of  his  services,  Peter  regarded 
it  as  a  duty  to  direct  an  apostolic  Epistle  to  the  latter.  Accord- 
ing to  an  ancient  and  credible  account  which  has  been  preserved, 
he  also  visited  Corinth  during  this  period.  Thence  he  proceeded 
to  Home.  But  the  statement  that  he  founded  the  Roman  con- 
gregation, and  (during  25  years)  was  its  first  Bishop,  is  merely 
a  fable;  he  could  not  possibly  have  reached  Rome  before  the 
year  63. 

Ons. —  The  First  Epistle  of  Peter  was  written  at  Babylon,  accord- 
ing to  5  :  13,  and  transmitted  to  the  Pauline  congregations  in  Asia 
Minor,  after  they  had  been  bereft  of  their  spiritual  father  by  his  im- 
prisonment in  Rome.  It  is  a  letter  missive,  full  of  that  Spirit  and 
that  power  which  he  exhibited  after  the  day  of  Pentecost  in  Jerusa- 
lem. He  had  a  two-fold  purpose  in  preparing  it ;  he  designed,  on 
the  one  hand,  to  exhort  these  congregations,  amid  the  persecutions 
which  threatened  them,  to  suffer  with  patience  and  firmness,  and  to 
strive  to  grow  in  holiness ;  and,  on  the  other,  he  designed,  in  view 
of  the  efforts  of  false  and  Judaizing  teachers,  to  give  the  congrega- 
tions an  assurance,  as  an  apostle  of  the  Jews  himself,  of  the  truth 
of  the  doctrine  proclaimed  by  the  apostle  of  the  Gentiles ;  hence 
frequent  allusions  to  the  Pauline  Epistles  occur. — The  Second  Epistle 
is  directed  to  the  same  congregations,  and  was  occasioned  by  the  in- 
creased influence  which  these  false  teachers  bad  acquired.  It  is  a 
peculiarity  of  this  Epistle  that  it  teaches  the  doctrine  of  the  changes 
which  the  heavens  and  the  earth  will  undergo  through  fire  at  the 
coming  of  the  day  of  the  Lord. 


§  182.    Continuation.  —  John. 

After  the  congregations  of  Asia  Minor  had  lost  their  founder 
and  guide,  John  established  himself  in  Ephesus.  Soon  after  his 
arrival,  however,  and  probably  in  the  reign  of  Domitian  (or,  ac- 
cording to  others,  during  the  Neronian  persecution  in  which  Paul 
and  Peter  were  put  to  death)  he  was  banished  to  Patmos,  one  of 
the  islands  of  the  Greek  Archipelago,  where  he  received  the 
Revelation  which  he  soon  afterwards  committed  to  writing  (Rev. 


REDEMPTION    AND    SALVATION.  397 

1  :  9).  After  his  liberation,  he  returned  to  Ephesus,  where  he 
contiuued  (about  thirty  years)  to  labor  with  paternal  zeal  for  the 
welfare  of  the  congregations  of  Asia  Minor,  until  he  died  in  the 
reign  of  the  emperor  Trajan.  To  the  circumstance  that  he  com- 
posed his  Gospel  and  Epistles  at  a  late  period  of  life,  the  com- 
paratively purer  Greek  style  which  he  employs  in  these  writings, 
may  be  ascribed.  Several  touching  illustrations,  belonging  to 
this  period,  of  his  pastoral  fidelity  and  zeal,  have  been  recorded. 
He  had  entrusted  a  certain  young  man  to  the  care  of  a  bishop ; 
the  youth  was  afterwards  led  astray  by  evil  companions,  and  he 
finally  became  the  terror  of  the  whole  region  after  having  been 
chosen  by  a  band  of  robbers  as  their  captain.  The  aged  apostle 
resolved  to  rescue  him  from  destruction,  went  alone  to  the  wild 
haunts  of  tho  robber,  and  persevered  until  he  had  restored  him. 
In  his  extreme  old  age,  when  he  no  longer  retained  sufficient 
strength  to  preach,  he  directed  himself  to  be  carried  to  the  reli- 
gious assemblies  of  the  believers,  and  simply  said,  with  a  feeble 
voice  :  "  Little  children,  love  one  another  !"  He  also  consistently 
exhibited  in  his  conduct  the  earnestness  and  fidelity  to  truth 
which  appear  in  his  Epistles.  He  encountered  the  dangerous 
false  teacher  Cerinthus,  on  one  occasion,  at  a  bath ;  he  instantly 
withdrew,  unwilling  to  hold  even  such  external  fellowship  with 
him  (1  Cor.  5  :  11). 

Obs.  —  The  Revelation  of  John  {the  Apocalypse)  constitutes  the 
great  stream  of  Prophecy,  which  is  formed  by  the  meeting  of  tho 
various  prophetic  streams  of  the  Old  Testament,  and  which  ulti- 
mately disembogues  into  the  ocean  of  eternity.  An  ardent  desire  for 
the  coming  of  the  Lord,  when  all  things  will  be  perfected,  is  the 
key-note  of  the  book.  It  sketches  in  lofty  terms  the  development 
of  the  kingdom  of  God  until  its  final  and  most  glorious  consumma- 
tion in  eternal  life  occurs,  and  employs  a  sacred  and  symbolical  im- 
agery, which,  without  impairing  its  edifying  power  in  the  Christian 
Church,  retains  many  obscurities  that  nothing  but  tho  actual  fulfil- 
ment can  remove.  (For  the  Gospel  of  John,  which  probably  belongs 
to  a  somewhat  earlier  date  than  his  Epistles,  see  \  184.)  —  The  Fir  at 
Epistle  of  John,  may  have  been  a  pastoral  letter  addressed  to  his 
congregations  in  Asia  Minor ;  it  opposes  false  teachers  similar  to 
those  to  whom  Paul  refers  in  his  epistle  to  the  Colossians  and  in  the 
84 


398  REDEMPTION    AND    SALVATION. 

Pastoral  Epistles.  This  production  of  John  combines,  in  an  extra- 
ordinary manner,  a  gentleness,  a  tenderness,  and  a  depth  of  love 
that  cannot  be  exceeded,  with  the  utmost  decision  and  earnestness, 
and  an  unbending  severity  of  judgment.  A  perfect  and  entire  com- 
munion with  God  in  Christ,  which  finds  obedience  to  be  easy,  and 
the  commission  of  sin  impossible,  is  the  standard  which  he  applies 
to  the  Christian  life.  —  The  Second  Epistle  is  addressed  to  a  matron 
named  Cyria  [translated  "  lady"],  to  whom  the  apostle  expresses  the 
joy  which  the  holy  walk  of  her  sons  gave  him,  and  speaks  of  an  in- 
tended visit  to  her. —  The  Third  Epistle,  to  an  eminent  Christian, 
named  Gaius,  is  probably  a  letter  of  recommendation  given  to  certain 
travelling  brethren. 


§  183.    Continuation.  — James  and  Jiulc. 

James  the  Just,  the  brother  of  the  Lord  (§  171.  Obs.),  who 
occupied  a  very  prominent  position  at  the  apostolic  Council,  and 
presided  over  the  congregation  in  Jerusalem  (and  whom  Paul, 
Gal.  2  :  0,  designates  as  a  pillar  of  the  Church,  like  Peter  and 
John),  is  the  author  of  the  Epistle  which  bears  his  name.  lie 
is  the  true  representative  of  the  Judaico-Christian  tendency  of 
the  church  seen  in  its  evangelical  purity.  By  his  conscientious- 
ness in  the  discharge  of  the  duties  of  his  office,  as  well  as  by  his 
strict  observance  of  the  ritual  law,  he  acquired  the  surname  of 
the  .fust,  and  hence  possessed  the  esteem  of  the  Jews  who  revered 
the  Law.  Put  both  his  Epistle  and  his  conduct  testify  alike 
to  the  essential  unity  of  spirit  in  his  own  and  in  the  Pauline  ten- 
dency, although  its  external  expression  might  assume  in  each 
case  a  different  form.  He  had  plainly  perceived  that  his  duty 
required  him  to  devote  himself  to  the  work  of  extending  and 
strengthening  the  Church  among  the  people  of  the  covenant,  and 
he  had  accordingly  chosen  the  ancient  holy  city  as  the  permanent 
central  point  of  his  efforts.  He,  too,  suffered  martyrdom,  and 
his  own  people  inflicted  it.  The  fanatical  Jews,  whose  passions 
had  been  excited  on  the  occasion  of  Paul's  last  visit  to  Jerusalem, 
demanded  that  he  should  stand  on  the  pinnacle  of  the  temple  at 
the  Passover  and  curse  Christ;  instead  of  complying,  he  con- 
fined  his   faith  with  boldness  and  energy,  in   consequence  of 


REDEMPTION    AND    SALVATION.  399 

which  he  was  thrown  down  and  stoned.  —  The  writer  of  the 
Epistle  of  Jude  designates  himself  as  a  brother  of  James  (the 
Just).  (See  Matt.  13  :  55;  Mark  6  :  3.)  It  is  uncertain 
whether  he  is  the  same  who  is  called  Judas  the  brother  of  James 
in  Luke  6  :  16.  Nothing  is  known  respecting  his  apostolic 
labors. 

Obs. — The  Epistle  of  James,  directed  to  Christian  converts  of  the 
twelve  tribes  both  within,  and  also  without  the  bounds  of  Palestine, 
was  written  in  consequence  of  various  afflictions  and  temptations  to 
which  the  Jewish  Christians  were  exposed.  That  dead  faith  against 
which  he  warns  with  such  energy,  was  the  vain  and  false  opinion, 
which  was  deeply  rooted  in  the  Judaism  of  the  times,  and  which  even 
converted  Jews  found  it  difficult  to  abandon,  that  the  mere  descent 
from  Abraham  secured  for  the  Jews  a  superiority  above  the  Gen- 
tiles, and  that  in  view  of  the  fact  that  the  Jews  confessed  the  God 
of  Abraham,  they  could  not  fail  to  obtain  salvation  and  justification 
beforo  God.  With  this  dead  faith,  which  was  destitute  of  the  fruits 
of  true  sanctification,  James  contrasts  the  example  of  Abraham,  in 
whose  life  the  living  fruits  of  faith  appeared  in  such  abundance,  and 
whose  works  were  precisely  the  seal  of  his  justifying  faith.  When 
Paul  says  that  man  is  justified  by  faith,  without  the  works  of  the 
law,  and  James  says  that  man  is  justified  by  works,  and  not  by  faith 
only  (2  :  24),  they  by  no  means  contradict  each  other.  The  con- 
nection in  which  their  words  occur  shows,  that  the  former  commends 
that  living  faith,  the  evidences  of  which  are  furnished  by  the  sancti- 
fication which  succeeds  it,  while  the  latter  commends  the  sanctifica- 
tion that  proceeds  from  faith  as  the  essential  condition  of  salvation. 
A^d,  further,  Paul  simply  condemns  that  confidence  which  rests  on 
the  dead  works  of  a  deluded  and  carnal  self-righteousness,  while 
James  condemns  that  idle  confidence  which  rests  on  a  dead  external 
confession  of  the  true  God ;  he  maintains  that  it  has  no  power,  and 
that  it  is  a  hinderance  to  salvation.  The  short  Epistle  of  Jude  warns 
with  great  power  against  certain  apostate,  blaspheming  and  lasci- 
vious deceivers,  whoso  sentence,  as  ho  shows,  has  been  already  typi- 
cally pronounced  in  the  punitive  judgments  of  the  Old  Testament. 
It  presents  many  points  of  resemblance  to  the  second  Epistle  of 
Peter,  in  its  form  and  in  its  contents.  It  has  not  been  satisfactorily 
shown  to  which  of  the  two  priority  belongs,  although  the  most 
weighty  considerations  which  are  advanced  preponderate  in  favor 
of  Peter's  epistle. 


400  REDEMPTION    AND    SALVATION, 


§  184.    The  Four  Gospels,  and  the  Acts  of  the  Apostles. 

Those  who  had  personally  seen  the  works  of  Christ,  and  heard 
his  discourses,  were  gradually  removed  from  the  Church  by 
death ;  while  these  witnesses  were  disappearing,  Christianity  was 
constantly  extending  its  borders.  The  want  of  writings  was  soon 
deeply  felt,  in  which  those  accounts  of  the  life  of  Christ  which 
possessed  apostolic  authority  might  be  accurately  preserved,  and 
be  secured  from  corruptions.  This  was  the  origin  of  the  Gospel 
of  Matthew,  who  was  himself  an  apostle  and  an  eye-witness,  of 
the  Gospels  of  Mark  and  Luke,  who  wrote  by  the  apostolic  au- 
thority of  Peter  and  Paul,  and  of  the  Acts  of  the  Apostles, 
written  by  Luke  as  a  continuation  of  the  Gospels.  Long  after 
these  three  Gospels  were  written  and  circulated,  John,  the  be- 
loved disciple  of  the  Lord,  was  impelled  to  add  a  fourth.  In 
this  Gospel  he  bequeathed  a  most  precious  legacy  to  the  Church, 
by  enshrining  in  it  that  image  of  the  Redeemer,  which  was  in- 
delibly portrayed  in  the  depths  of  his  loving  soul,  and  maintained 
in  all  its  life  and  power  by  the  quickening  influence  of  the  Holy 
Ghost.  (John  14  :  '20.) — These  four  Gospels  (The  Gospel  accord- 
ing to  Matthew,  —  Mark,  &c),  each  of  which  adopts  a  peculiar 
mode  of  treatment,  and  selects  different  aspects  in  presenting  the 
same  exalted  subject,  form  together  only  one  Gospel.  Therein 
the  Church  now  finds  an  image  of  the  Redeemer  as  faithfully 
described,  and  exhibited  in  as  many  varied  positions,  as  the  com- 
prehension of  man  can  grasp  —  it  constitutes  the  ground  of  our 
faith  (1  Tim.  3  :  15,  16),  the  fountain  whence  our  love  proceeds 
(1  John  4  :  19),  the  example  proposed  for  our  imitation.  (  1  Pet. 
2  :  21.)  —  The  narrative,  on  the  other  hand,  entitled,  The  Acts 
of  the  Apostles,  exhibits  to  us  the  operations  of  the  Spirit  of 
Christ,  who  guides  into  all  truth;  it  furnishes,  in  the  labors  of  the 
apostles,  a  model  of  pure  evangelical  preaching  and  pastoral 
fidelity,  and  affords,  in  the  various  circumstances  of  the  primitive 
congregations,  both  examples  that  claim  imitation,  and  also  im- 
pressive warnings. 

Obs. —  The  general  coincidence  of  form  and  contents  in  the  first 
three  Gospels  is  remarkable.     Their  general  structure  is  the  same, 


REDEMPTION    AND    SALVATION.  401 

they  usually  record  the  same  discourses  and  actions  of  the  Lord  in 
language  which  is  very  frequently  word  for  word  the  same,  and  they 
have  therefore  not  unaptly  been  termed  the  Synoptic  Gospels. 
Nevertheless,  each  is  also  distinguished  by  a  purpose  and  character 
peculiarly  its  own,  by  various  additions  and  omissions  of  a  greater 
or  less  extent,  by  a  different  mode  of  exhibiting  and  arranging  the 
details,  and  even  by  occasional  statements  which  seem  at  first  to 
contradict  those  of  the  others.  But  all  these  striking  peculiarities 
are  explained  in  the  most  easy  and  simple  manner,  when  due  atten- 
tion is  given  to  the  circumstances  of  the  apostolic  age.  The  facts 
belonging  to  the  evangelical  history  were  promulgated  for  many 
years  only  in  an  oral  manner;  during  this  period,  in  which  they  were 
accordingly  uttered  by  the  mouth  alone,  a  certain  agreement  or  con- 
formity was  undesignedly  established  in  the  statement  and  exhibi- 
tion of  particular  facts.  The  Evangelists  naturally  adopted  this  es- 
tablished form  of  tho  oral  communications,  when  they  committed 
the  accounts  to  writing,  and  enriched  the  latter  with  additions 
derived  from  their  own  knowledge  or  investigations,  and  also  adapted 
them  to  the  peculiar  object  which  they  had  in  view  or  the  wants 
which  they  designed  to  supply.  The  Evangelist  John  alone  is  an 
exception,  since  it  was  his  special  purpose  to  complete  the  former 
Gospels  by  additions  derived  from  his  own  recollections,  and  finish 
the  image  of  the  Redeemer's  Person  and  labors,  by  exhibiting  tho 
latter  in  still  another  and  an  essential  point  of  view.  —  The  apostle 
Matthew,  of  whose  apostolic  labors  we  possess  no  reliable  accounts, 
was  the  first  who  wrote ;  it  is  evidently  the  object  of  his  Gospel  to 
supply  the  wants  of  Jewish  Christians.  He  describes  the  life  of  tho 
Redeemer  in  its  Messianic  dignity  and  lowliness,  and  shows  that  the 
Law  and  the  promises  were  fulfilled  in  him  and  through  him. — 
Mark  (whose  Jewish  name  was  John),  a  nephew  of  Barnabas,  wrote 
his  Gospel  by  the  apostle  Peter's  authority.  (1  Pet.  5  :  13.)  When 
Barnabas  separated  from  Paul  (g  172.  1),  he  accompanied  the  former 
on  his  missionary  journey,  but  afterwards  appears  as  a  faithful  as- 
sistant of  Paul  (Col.  4  :  10;  Philem.  ver.  24;  2  Tim.  4  :  11),  and  a 
companion  of  Peter.  (1  Pet.  5  :  13.)  The  peculiarity  of  his  Gospel, 
which,  according  to  credible  accounts,  he  wrote  at  Rome  for  Gentile 
Christians,  consists  not  merely  in  tho  omission  of  extended  dis- 
courses, but  also  in  his  graphic  descriptions  of  facts  with  which  many 
subordinate  but  characteristic  incidonts  are  interwoven ;  hence  ho 
furnishes  a  succinct  but  an  attractive  and  animated  sketch  of  the 
actions  of  Jesus.  —  Luke,  a  physician  according  to  Col.  4  :  14,  tho 
faithful  companion  and  assistant  of  tho  apostle  Paul,  probably  wroto 
34* 


402  REDEMPTION    AND    SALVATION. 

his  Gospel  and  the  Acts  of  the  Apostles  during  the  two  years  of  hia 
residence  in  Rome,  when  Paul  was  imprisoned.  (Acta  28  :  o0.)  Both 
of  these  compositions  are  dedicated  to  an  eminent  Roman,  named 
Theophilus.  (Luke  1:3;  Act8  1  :  1.)  He  wrote  his  Gospel  by  the 
authority  of  Paul,  and  the  Pauline  tendency  was  evidently  his  guide 
in  the  selection  of  the  discoursea  and  actions  of  Jesus  which  he  re- 
cords. Ho  is  accordingly  inclined  to  give  special  prominence  to 
those  portions  of  the  evangelical  history  that  pre-eminently  illustrate 
the  free  grace  of  God  which  precedes  the  sinner's  approach,  excludes 
all  human  merit  and  calla  and  invites  all  alike  to  bo  saved.  It  is 
his  purpose  to  present  Jesus  as  the  Saviour  of  sinners.  — The  fourth 
Gospel  specially  designs  to  describe  the  thoanthropic  personality  of 
the  Redeemer,  tho  image  of  which  was  so  distinctly  beheld  by  John, 
and  so  deeply  impressed  on  his  soul.  Hence  he  commences  with  the 
ante-mundane  existence  of  Christ,  who  is  the  eternal,  essential  and 
personal  Word  of  God  (xoyoj") ;  and  he  records  with  special  pleasure, 
both  those  discourses  of  his  divine  Master  in  which  he  himself  bears 
witness  of  his  Person  and  mission,  and  also  those  actions  in  which 
his  glory  is  pre-eminently  revealed,  "  the  glory  aa  of  the  only  be- 
gotten of  the  Father,  full  of  grace  and  truth."  (John  1  :  14.  See 
John  20:  31.) 


CHAPTER   III. 

TOE   APPROPRIATION    OF   SALVATION    IN    THE   CHURCH. 
§  185.    The  Design  and  Character  of  (his  Period. 

1.  Not  only  is  tho  redemption  of  man  now  finished,  but  all 
the  conditions  also  are  set  forth  on  which  its  appropriation 
depends.  The  atoning  death  of  Christ  offered  satisfaction  to 
eternal  justice,  and  life  and  immortality  were  brought  to  light 
through  his  resurrection ;  the  Sacraments  are  instituted,  the  Holy 
Ghost,  who  guides  into  all  truth,  is  poured  out,  the  Church  is 
established,  and  the  Word  of  God  recorded.  It  yet  remains  that 
this  great  salvation  should  be  preached  to  all  the  nations  of  the 
world,  and  to  all  the  individuals  who  compose  them,  and  that 
they  all,  or  as  many  as  do  not  obstinately  exclude  themselves, 
should  receive  the  remission  of  their  sins  and  eternal  life  through 
a  personal  appropriation  of  this  salvation.     Salvation  is  appointed, 


REDEMPTION    AND    SALVATION.  403 

like  leaven  (Matt.  13  :  33),  to  penetrate  and  imbue  the  entire 
mass  of  the  human  race,  and  sanctify  and  renew  all  the  con- 
ditions and  movements,  and  all  the  circumstances  and  relations 
of  human  life,  whether  they  are  the  most  elevated  or  the  most 
lowly.     Such  is  the  design  of  the  present  period. 

2.  The  foundation  of  this  work  was  unquestionably  laid,  and  a 
commencement  was  made  already,  in  the  apostolic  age.  In  so  far 
succeeding  times  resembled,  in  the  task  assigned  to  them,  and  in 
their  character,  those  of  the  apostles,  and  both  constitute  a  single 
current  flowing  onward  in  the  same  channel.  Still,  they  are  dis- 
tinct and  separate  from  each  other,  although  their  general  task  is 
the  same.  For,  in  the  former  case,  namely,  that  of  the  apostolic 
age,  the  foundation  and  the  vehicle  of  development  consisted  of 
the  extraordinary  gifts  of  grace  bestowed  by  the  Holy  Spirit, 
especially,  the  immediate  illumination  from  which  the  preaching 
of  the  apostles  proceeded,  and  the  gift  to  do  signs  and  wonders, 
by  which  the  efforts  of  the  apostles  were  most  effectually  sus- 
tained and  promoted.  These  gifts  were  necessary  at  that  time. 
The  word  of  God  could  not  have  been  set  forth  except  through 
an  immediate  illumination,  and  the  preaching  of  the  apostles 
could  not  have  been  adequately  confirmed  except  by  signs  and 
wonders ;  as  the  result  of  all,  a  deep  and  immovable  foundation 
was  laid  for  the  Church  of  (jrod. 

3.  But  the  Holy  Spirit  operates  in  general,  since  the  death  of 
the  apostles,  exclusively  through  the  ordinary  Means  of  Grace, 
that  is,  the  Word  of  God  and  the  two  Sacraments ;  and,  indeed, 
the  Church,  firmly  and  immovably  established  on  the  rock  of  sal- 
vation, no  longer  needs  those  extraordinary  gifts.  The  Church 
no  longer  finds  it  requisite  that  the  preaching  of  the  Word  should 
bo  confirmed  by  external  signs  and  wonders,  for  it  is  itself,  in 
conjunction  with  that  transformation  of  the  world  to  which  it  has 
given  rise,  a  miracle  greater  than  all  that  were  wrought  by  the 
apostles.  It  no  longer  needs  an  immediate  illumination  and  in- 
fusion of  strength,  since  it  possesses  an  inexhaustible  source  of 
light  and  power  in  the  Means  of  Grace.  Miracles  still  occur  as 
frequently  as  in  the  apostolic  age,  but  they  are  transferred  from 
the  lower  region  of  nature  to  the  higher  region  of  the  inner  life 
of  the  spirit,  where  their  most  appropriate  and  suitable  sphere  is 


404  REDEMPTION    AND    SALVATION. 

found.  The  silent  and  hidden  wonders  of  the  sinner's  illumina- 
tion, justification  and  sanctification  (§  193),  —  the  wonderful 
leading  and  drawing  of  the  Spirit  —  the  gradual  but  sure  pro- 
gress of  the  transformation  and  renewal  of  the  world  —  the  hear- 
ing of  prayer  (§  187),  and  similar  processes,  are  regarded  by  the 
eye  of  faith  as  greater  miracles  than  the  healing  of  the  sick  and 
the  raising  of  the  dead.  Christianity  is  appointed  to  conquer  by 
its  own  inward  divine  power;  the  world  must  be  overcome  by 
faith  (1  John  5  :  4),  and  no  one  is  now  led  to  receive  that  great 
salvation  by  the  controlling  power  of  miracles,  since  all  the  means 
on  which  its  appropriation  depends  have  now  been  furnished. 

§  18G.    The  Means  of  Grace  — {The  Word  of  God.) 

The  fulfilment  of  the  design  of  the  present  period  is  therefore 
inseparably  connected  with  the  operations  of  the  Holy  Spirit 
through  the  Means  of  Grace  (the  Word  and  the  Sacraments),  the 
administration  of  which  is  entrusted  to  the  Church.  The  Word 
of  God  is  the  immutable  foundation  on  which  the  preaching  and 
the  knowledge  of  salvation  altogether  depend.  By  the  power  of 
the  Holy  Spirit  which  operates  in  it,  the  sinner  is  called  to  re- 
pentancc  and  brought  to  faith,  justification  is  proclaimed  to  those 
who  repent  and  seek  salvation,  and  justified  believers  are  con- 
ducted in  the  way  of  sanctification  (§§  192,  193).  The  same 
Spirit,  by  whom  the  Word  of  God  was  begotten  in  the  spirit  of 
the  apostles  and  prophets  (2  Pet.  1:21;  2  Tim.  3  :  16 ;  Matt. 
10  :  20;  John  16  :  13;  1  Cor.  2  :  10-13),  bears  witness  of  it 
also  in  the  spirit  of  every  candid  reader  or  hearer,  so  that  it  may 
accomplish  the  purpose  for  which  it  was  sent  (Isai.  55  :  10,  1 1 ; 
Ilcb.  4  :  12;  Jer.  23  :  29;  2  Tim.  3  :  15-17;  John  5  :  3D). 
It  is,  accordingly,  an  inexhaustible  source  of  comfort  and  peace, 
of  encouragement  and  admonition,  a  guide  to  salvation,  a  rule 
of  life  adapted  to  all  circumstances  and  conditions,  to  all  ages  of 
the  world,  and  to  every  period  of  each  individual's  life.  It  is  so 
deep  that  the  most  richly  endowed  mind  cannot  fathom  it,  and 
yet  so  plain  and  intelligible  that  those  who  arc  the  poorest  in 
spirit,  can  study  and  comprehend  it  —  it  is  a  ''stream  in  which 
the  elephant  may  swim,  while  the  lamb  may  wade."     It  is  the 


REDEMPTION    AND    SALVATION.  405 

allotted  task  of  each  century  to  discover  new  treasures  of  divine 
wisdom  and  knowledge  in  its  depths,  and  deliver  these  to  the 
Church ;  it  is  the  office  of  the  latter  to  employ  them  in  develop- 
ing the  Christian  life  of  its  members,  and  advancing  the  interests 
of  the  kingdom  of  God. 

Obs.  1. —  The  Word  of  God  in  the  Old  Testament  was  not  only  a 
means  of  grace  for  the  congregation  of  the  old  covenant  (Josh.  1:8; 
Isai.  55  :  10,  11),  but  remains  the  same  for  Christendom;  as  such, 
it  is,  by  the  directions  of  Christ  (John  5  :  39)  and  the  apostles  (2 
Tim.  3  :  15-17 ;  2  Pet.  1  :  19),  to  be  diligently  and  conscientiously 
employed.  The  circumstance,  it  is  true,  ought  not  to  be  overlooked, 
that  the  revelation  of  the  Old  Testament,  although  it  is  in  itself  as 
fully  divine  truth  as  that  of  the  New  Testament,  nevertheless, 
belongs,  on  account  of  its  educational  and  progressive  character,  to  a 
lower  stage  of  divine  revelation,  and  is,  accordingly,  to  be  read  and 
applied  in  the  fulness  of  the  light  of  the  New  Testament.  But,  on 
the  other  hand,  in  many  other  aspects  of  religious  life,  and  specially, 
in  the  dangers,  trials  and  sorrows  of  man,  the  Old  Testament  affords 
even  more  abundant  materials  adapted  to  edify  than  the  New  Testa- 
ment, and  the  remarks  of  Luther  on  the  Psalms  (g  84.  2),  apply,  to 
a  certain  extent,  to  the  other  books  of  the  Old  Testament  also.  It 
conducts  us  to  the  school  in  which  men  are  divinely  educated  for 
salvation ;  and,  as  the  human  heart  is,  in  all  ages,  equally  fickle,  and 
divine  grace  is  always  alike  steadfast  and  true,  the  Old  Testament 
places  in  the  light  of  divine  revelation  for  our  advantage  varied 
types  of  joys  and  sorrows,  of  struggles  and  temptations,  and  of 
victory  and  defeat,  occurring  in  our  own  experience. 

Obs.  2.  — The  Canon  of  the  New  Testament  (g  111.  Obs.),  as  it  is 
now  recognized,  was  settled,  and  received  the  sanction  of  the  Church 
at  the  Council  of  Hippo  Regius  (Africa),  a.  d.  393.*  It  comprises, 
1,  Records  referring  to  the  original  establishment  of  the  new  cove- 
nant—  the  four  Gospels  of  Matthew,  Mark,  Luke  and  John;  2,  A 
record  of  the  history  of  the  new  covenant  —  the  Acts  of  the  Apos- 
tles; 3,  Records  referring  to  the  doctrine  and  religious  life  of  the 
new  covenant  —  the  Epistles  of  the  apostle  Paul  to  the  Romans,  Co- 
rinthians (I,  II),  Galatians,  Ephesians,  Philippians,  Colossians,  Thes- 
salonians  (I,  II),  the  pastoral  Epistles  to  Timothy  (I,  II),  and  Titus, 
the  Epistle  to  Philemon,  the  Epistle  to  the  Hebrews,  the  general  (cir- 
cular) Epistles  of  James,  Peter  (I,  II),  John  (I,  II,  III)  and  Jude : 

[*  See  the  author's  Church  History — Handb.  d.  a.  Kirchengescb. 
(  131  and  $  255,  3d  ed.  Mitau,  1853.  —  Tr.] 


406  REDEMPTION    AND    SALVATION. 

4,  A  record  of  Prophecy  in  the  now  covenant  —  the  Revelation  of 
John.  The  arrangement  in  the  German  Bible  of  the  Epistles  of 
Peter,  .John,  James,  Jude  and  the  Epistle  to  the  Hebrews,  varies 
somewhat  from  tho  above. 

Obs.  3.  —  The  Holy  Scriptures  unquestionably  are,  and  always 
must  remain,  the  only  source  and  rule  of  all  Christian  knowledge ; 
we  would,  however,  be  governed  by  narrow-minded  and  false  views, 
if  we  should  regard  any  further  development  and  expansion  of  scrip- 
tural doctrine  as  objectionable,  or  pronounce  all  that  is  not  taught 
in  the  Scriptures  in  direct  words,  to  be  unchristian  and  unscriptural. 
The  words  of  the  Scriptures  are  spirit  and  life  (John  G  :  63) ;  they 
are  living  seeds  of  knowledge,  suited  and  designed  to  bear  fruit  more 
and  more  abundantly  and  gloriously,  under  the  superintendence  of 
the  same  Spirit  by  whom  they  were  sown.  The  Church,  to  the  care 
of  which  the  seed  is  entrusted,  is  also  animated  and  directed  by  the 
Spirit.  All  that  is  set  forth  in  the  process  of  ecclesiastical  develop- 
ment, and  that,  in  place  of  being  contrary  to  the  Scriptures,  can 
rather  bo  demonstrated  to  be  an  organic  unfolding  of  scriptural 
doctrine,  is  therefore,  necessarily,  also  to  be  regarded  as  the  teaching 
of  the  Spirit.  But,  on  the  other  hand,  all  that  is  set  forth  in  the 
later  development  of  church-life  and  church-doctrine,  and  that  con- 
tradicts the  doctrine  of  the  Scriptures,  is  not  the  work  of  the  Spirit, 
but  is  the  ungodly  work  of  man,  consists  of  traditions  of  men,  and 
ought,  therefore,  to  be  at  once  rejected  (Matt.  1">  :  0).  "  Provo  all 
things;  hold  fast  that  which  is  good"  (1  Thc6s.  5  :  21). 

§  187.    Continuation.  —  (Prayer.) 

God  addresses  us  in  his  "Word,  reveals  his  will  and  counsel  of 
salvation,  and  invites  us  to  draw  nigh  with  a  submissive  spirit; 
to  that  Word  of  God  in  the  Holy  Scriptures,  the  word  of  man, 
addressed  to  God  in  Prayer,  corresponds;  prayer  expresses  man's 
readiness  and  ardent  desire  to  receive  divine  grace.  Prayer  is, 
consequently,  the  answer  which  man  gives,  while  he  is  drawing 
nigh  to  God  who  has  drawn  nigh  to  him  —  it  is  the  union  of  the 
human  will  with  the  divine.  It  is,  however,  Christian  Prayer 
alone,  or  Prayer  offered  in  the  natoe  of  Jesus  and  by  the  power 
of  the  Holy  Ghost,  that  can  claim  the  appellation  and  the  full 
blessing  of  a  means  of  grace.  To  pray  in  the  name  of  Jesus  is 
—  not  to  pray  in  our  own  name,  in  dependence  on  our  strength 
and  our  merit  (Pan.  0  :  18),  but  —  to  pray  in  dependence  on  the 


REDEMPTION     AND    SALVATION.  407 

redemption  finished  by  him,  to  pray  by  his  command,  and  as 
members  of  his  body,  so  that  our  prayer  appears  as  the  prayer  of 
Christ  and  possesses  its  power.  Such  a  prayer  cannot  be  offered 
except  by  the  power  of  the  Holy  Ghost,  who  teaches  and  helps  us 
to  pray  in  this  manner  (Rom.  8  :  15,  26).  Now  when  Prayer  is 
founded  on  the  merit  of  the  Son,  and  sustained  by  the  power  of 
the  Holy  Ghost,  it  cannot  fail  to  be  heard  by  the  Father  (John 
14  :  13, 14 ;  16  :  23),  for  such  a  prayer  is  precisely  that  which  every 
prayer  should  be  —  a  perfect  union  of  the  human  will  with  the 
divine.  It  can,  therefore,  occasion  no  surprise,  that  the  Holy 
Scriptures  unconditionally  promise  that  Christian  prayer  shall  be 
heard,  and  assign  to  that  faith  of  which  it  is  the  expression,  a 
miraculous  power  derived  from  divine  omnipotence  (Mark  11  :  23, 
24;  Matt.  17  :  20  ;  21  :  21;  Mark  9  :  23). 

Obs.  1.  —  The  objection  is  unreasonable  and  absurd,  that  if  God 
should  answer  us,  and  in  consequence  of  our  prayers  adopt  a  course 
different  from  that  which  he  would  have  otherwise  chosen,  he  changes 
his  counsel  and  ceases  to  be  immutable.  For  our  prayers,  which 
God  eternally  foreknew,  were  already  considered  in  his  counsel,  and 
it  is  on  that  account  that  prayer  is  often  heard  before  it  is  pro- 
nounced (as  in  Dan.  9  :  23;  Isai.  65  :  24). 

Obs.  2.  —  It  is  not  less  unreasonable  to  object  that  Prayer  is  super- 
fluous, since  God  already  knows  our  wants  before  we  ask  him, 
(Matt.  6  :  8.)  For  we  do  not  pray  in  order  that  God  may  thus  be 
made  acquainted  with  the  desires  of  our  hearts;  prayer  is,  more 
properly,  the  necessary  and  natural  expression  and  action  of  our 
spiritual  life. 

Obs.  3. —  The  unconditional  promise  is  given  to  true  and  genuine 
prayer,  that  it  shall  be  heard ;  if  an  answer  is  not  given,  the  prayer 
either  was  not  genuine  (that  is,  made  without  faith,  James  1  :  G,  7  ; 
4  :  3),  or  else,  it  only  seems  to  be  unanswered.  For  God  often  delays, 
in  the  inscrutable  wisdom  of  his  Providence,  and  does  not  grant  an 
answer  visibly,  either  for  the  purpose  of  trying  our  faith,  or  for 
reasons  which  we  personally  or  the  circumstances  around  us  may 
have  furnished;  and  often,  too,  he  really  and  immediately  hears  our 
prayers,  when,  in  consequence  of  our  short-sightedness  or  the  low 
degree  of  our  spiritual  life,  we  do  not  see  and  perceive  it,— ho  heard 
us,  but  not  as  we  had  expected  or  desired. 


408  REDEMPTION     AND    SALVATION. 

§  188.    Continuation.  —  (  The  Sacraments  in  general.') 

The  Sacraments  were  instituted  by  Christ  for  the  purpose  of 
enabling  us  through  them  to  enter  into  the  most  intimate  and  es- 
sential communion  of  life  with  him,  and  of  preserving  and  es- 
tablishing us  therein.  Two  conditions  belong  not  only  to  natural 
life,  but  also  to  the  new  life  in  Christ  —  birth  and  sustenance. 
There  are,  consequently,  not  more  than  two  Sacraments:  —  1. 
Baptism,  the  medium  of  the  birth  of  the  new  life,  and,  2,  the 
Lord's  Supper,  the  medium  by  which  it  is  nourished  and  its 
growth  is  maintained  ;  it  hence  appears,  at  the  same  time,  that  the 
former  is  to  be  administered,  in  the  case  of  the  same  individual, 
once  only,  and  that  the  latter  is  of  necessity  to  be  repeatedly  ad- 
ministered. The  peculiarity  of  the  Sacraments  (as  contradistin- 
guished from  symbols),  consists  in  the  circumstance  that,  in  them, 
the  gift  of  grace,  which  is  invisible  and  supersensual,  is  enveloped 
in  elements  that  are  visible  and  obvious  to  the  senses,  and  is  re- 
ceived, by  means  of  these  elements,  through  the  external  senses, 
in  order  that  we  may  be  assured  even  by  these,  of  such  reception. 

Ons.  1.  —  There  is  an  essential  difference  between  a  symbol  and  a 
Sacrament.  The  former  is  merely  an  image  and  sign,  addressed  to 
the  senses,  of  a  supersensual  conception  ;  its  purpose  is,  to  remind 
us  of  the  remote  and  invisible  object  which  it  represents,  by  moans 
of  a  present  and  visible  sign.  There  is  no  essential  union  between 
it  and  a  Sacrament.  That  which  is  sensible,  or  perceived  by  the 
senses  in  the  Sacrament  is,  it  is  true,  also  an  image  and  sign  of  that 
which  is  supersensual,  but  the  sensible  and  the  supersensual  arc  not 
apart  from  each  other  or  separated,  but  are  connected  and  united  in 
the  most  intimate  manner,  insomuch  that  he  who  receives  the  sen- 
sible sign,  at  the  same  time  receives  the  supersensual  gift  in,  with, 
and  under  it.  The  symbol  thus  becomes  a  Sacrament,  as  soon  as 
that  which  it  designates,  is  added  to,  and  united  with,  it. 

Obs.  2.  —  The  external  sign  becomes  a  Sacrament  when  it  is  asso- 
ciated with  the  omnipotent  "Word  (of  the  institution  and  promise) 
of  Christ — which  occurs  at  the  Consecration.  It  is  not  the  minister 
at  the  altar  who  converts  the  element  into  a  Sacrament ;  but  the 
Word  of  Christ,  which  he  pronounces  in  the  name  and  by  the  au- 
thority of  Christ,  unites  the  present  heavenly  gift  of  grace  with  tho 
present  earthly  element;  hence  the  minister's  faith  and  devoutness 
cannot  add  aught  to  the  blessing  and  the  operation  of  the  Sacrament, 
neither  can  his  unbelief  or  unworthincss  diminish  ausrht. 


REDEMPTION    AND    SALVATION.  409 

Obs.  3.  —  It  is  not  the  reception  of  the  heavenly  gift  of  grace  but 
the  blessing  connected  with  it,  that  depends  on  our  faith.  It  operates 
unto  the  salvation  of  him  who  receives  and  employs  it  in  faith,  but 
unto  the  condemnation  of  the  unbelieving  and  scornful. 

§  189.    Continuation.  —  (Baptism.) 

Baptism  is  "  the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost"  (Tit.  3  :  5),  connected  in  this  present  life  with  the 
water  of  Baptism.  (John  3  :  5.)  We  are  received  by  it  into  the 
fellowship  both  of  the  death  and  of  the  life  of  Christ  (Rom.  G  : 
8,  4),  adopted  as  the  children  of  God,  and  made  the  heirs  of 
eternal  life.  (Rom.  8  :  17.)  In  the  old  man,  who  is  flesh,  born 
of  the  flesh,  the  new  man  is  born,  spirit  of  the  Spirit,  of  the 
water  of  Baptism,  by  virtue  of  the  Word  and  promise  of  God. 
(John  3  :  6.)  Every  baptized  person  is  thus  born  again,  and  has 
a  two-fold  being  in  himself — the  image  of  Adam,  or,  the  old 
man,  in  so  far  as  he  was  begotten  and  born  of  father  and  mother, 
—  and  the  image  of  Christ,  or  the  new  man,  in  so  far  as  he  is 
born  again  of  water  and  of  the  Spirit.  But  both  natures,  the 
old  and  the  new,  constitute  one  person  only,  and  the  point  of 
union  or  the  central  point  is  the  individual's  self-consciousness, 
his  personal  self.  It  is  the  appointed  task  of  this  present  life  of 
probation  and  education,  to  conduct  the  new  creature  in  us  that 
is  born  of  God  by  Baptism,  to  the  maturity  of  a  perfect  man  in 
Christ  (Eph.  4  :  13),  in  order  that  it  may  govern  and  penetrate 
the  old  man,  sanctifying  and  purifying  the  latter  more  and  more, 
until  the  old  man  is  changed  and  lost  in  the  new  creature.  (Eph. 
4  :  22 ;  Col.  3  :  9.)  Further,  to  be  baptized,  that  is,  to  be  born 
again,  is  not  all  that  is  necessary  to  salvation,  for  when  the 
growth  and  the  improvement  of  the  creature  that  is  born,  are  not 
maintained  by  a  sustenance,  a  superintendence  and  an  education 
adapted  to  it,  the  result  is,  that  it  pines  away  and  ultimately 
dies. 

Obs.  1.  —  The  selection  of  water,  as  the  visible  element  of  the  Sa- 
crament of  Baptism,  is  not  an  unimportant  or  accidental  circum- 
stance. Water  is,  on  the  contrary,  better  adapted  to  be  the  vehicle 
of  baptismal  grace  than  any  other  earthly  ele m coir  -bewwoe  the  na- 
tural effect  of  its  application  corresponds  itural  effect 


rami 


410  REDEMPTION    AND    SALVATION. 

of  baptismal  grace,  and  is  an  image  of  it.  When  water  is  employed 
in  Baptism,  it  is  no  longer  regarded  as  merely  a  purifying  element, 
but  also,  and  indeed,  pre-eminently,  as  one  that  begets,  fecundates, 
vivifies  and  regenerates.  When  v.-Jter  was  employed  by  the  ancients 
in  their  religious  rites,  it  was  beheld  less  in  the  former  than  in  this 
latter  aspect,  which  is  as  plainly  sanctioned  by  the  Scriptures  as  it 
is  by  nature  itself.  (2  Pet.  3:5;  Gen.  1  :  2,  20— 2  :  5  ;  Job  14  :  9.) 
Obs.  2. — The  Lord  says :  "  He  that  believeth  and  is  baptized,  shall 
be  saved;  but  he  that  believeth  not,  shall  be  damned"  (Mark  16  : 
10),  whether  ho  is  baptized  or  whether  he  is  not  baptized.  The  wise 
and  wholesome  appointment  of  God  has  connected  with  Baptism  the 
privilege  of  sharing  in  the  blessings  of  salvation  that  flow  from 
Christ's  life,  sufferings,  death,  resurrection  and  exaltation  at  the 
right  hand  of  God ;  these  blessings  can  be  obtained  by  no  other 
means,  and  in  no  other  way,  save  by  Baptism.  We  cannot,  there- 
fore, be  saved  without  Baptism;  but,  on  the  other  hand,  Baptism 
without  Faith  not  only  confers  no  benefit,  but  also  aggravates  the 
individual's  natural  guilt  Now  that  Faith  which  is  indispensable, 
in  addition  to  Baptism,  is  of  a  two-fold  nature : — it  is  prevenient  and 
also  consequential,  that  is,  it  precedes  Baptism,  or,  it  is  the  condition 
essential  to  the  right  reception  of  that  Sacrament ;  it  also  follows 
Baptism,  or,  it  is  the  effect  produced  by  this  right  reception.  The 
conditions  on  the  fulfilment  of  which  any  advantages  resulting  from 
Baptism  depend  are  —  not  a  thorough  understanding,  but  a  simple 
knowledge,  of  the  way  of  salvation, — not  that  mature  faith  of  which 
the  evidence  is  afforded  in  a  Christian  life,  but  only  an  assent  to  the 
divine  appointments,  and  a  wish  and  ardent  desire  to  obtain  divine 
blessings.  The  latter  frame  of  mind  may  be  produced  in  the  natural 
man,  even  before  the  blessings  of  salvation  are  really  communicated, 
and  must  necessarily  exist,  before  these  blessings  can  be  fully  and 
profitably  received ;  the  former,  or  the  Christian  character,  can  be 
acquired  afterwards  only,  as  tho  effect  produced  by  the  right  recep- 
tion and  the  right  application  of  the  blessings  of  salvation  (in  the 
individual's  illumination,  justification  and  sanctification,  \\  192, 193). 
Prevenient  Faith  (that  which  precedes)  is  the  rich  soil  in  which  Bap- 
tism is  deposited  as  the  seed  —  consequential  Faith  (that  which  fol- 
lows) is  Saving  Faith,  and  is  the  fruit  produced  by  that  seed. 

Obs.  3. — The  Christian  Church  introduced  Infant  Baptism  with 
entire  unanimity  by  virtue  of  the  Spirit  by  which  it  is  guided  into 
all  truth  ;  it  has  maintained  the  necessity  of  such  Baptism  with  firm- 
ness and  success  in  opposition  to  sectarians  and  separatists,  and 
never  can  consent  to  abandon  it.     The  arguments  that  have  been 


REDEMPTION    AND     SALVATION.  411 

advanced  against  tho  Baptism  of  infants  proceed  from  erroneous 
views  or  a  want  of  understanding.  The  assertion  that  the  baptismal 
formula  in  Matt.  28  :  19  (for  the  correct  translation  of  which  see 
I  159.  2)  is  unfavorable  to  it,  can  be  dictated  by  ignorance  alone. 
The  proof  has  never  yet  been  furnished  that  the  Apostles  did  not 
baptize  infants ;  but  even  if  it  could  be  furnished,  no  argument  could 
be  thence  derived  against  the  present  practice  of  the  Church.  For 
the  Church  is  called,  under  the  superintendence  of  the  Spirit  by 
whom  it  is  guided  into  all  truth,  to  cultivate  and  foster  the  apostolio 
doctrines  and  usages,  and  conduct  them  to  tho  highest  and  most 
complete  development  which  they  are  capable  of  receiving. — The 
objections  derived  from  the  nature  itself  of  Baptism  seem  to  be  more 
important.  It  has  been  said  that  the  child  cannot  be  baptized,  as  it 
cannot  yet  possess  cither  knowledge  or  faith,  and,  in  addition,  as  its 
own  consent  has  not  yet  been  obtained.  Now,  it  is  unquestionably 
true,  that  salvation  itself,  and  consequently,  Baptism  also,  cannot  be 
received  through  compulsion.  But  when  Baptism  is  administered 
to  the  child,  compulsion  or  violence  is  as  little  employed,  as  it  is 
when  human  knowledge  and  learning  are  communicated  ;  for  these 
are  often  imparted  not  only  without,  but  also  in  opposition  to,  the 
wish  and  consent  of  the  child.  The  decision  made  by  the  parents 
is  at  once  assumed  to  be  the  decision  made  by  a  minor;  and, 
in  the  same  manner,  their  Faith  also,  in  a  certain  sense  (in  so 
far,  at  least,  as  faith  is  the  condition  on  which  Baptism  depends, 
namely,  assent,  wish,  desire,  according  to  Obs.  2,  above),  is  assumed 
to  be  the  Faith  of  the  child,  previous  to  the  age  in  which  it  may  act 
with  self-consciousness,  as  an  independent  individual.  The  bodily 
life  of  the  child,  previous  to  its  birth,  is  identified  with  the  mother's 
bodily  life,  and  does  not  acquire  an  independent  form,  until  the  birth 
has  occurred ;  thus,  too,  the  mental  life  of  the  child,  even  after  its 
birth,  is  identified  with  the  mental  life  of  the  parents,  until  the  life 
of  its  own  mind  attains  maturity  and  independence,  and  becomes 
clearly  and  distinctly  self-conscious. — It  is  undoubtedly  necessary 
that  the  adult  who  receives  Baptism,  should  properly  understand,  or, 
rather,  be  acquainted  with,  tho  offered  salvation,  but  it  is  necessary 
for  the  following  reason  only — that  ho  may  possess  or  acquire  a  wish 
and  desire  for  the  divine  blessings,  and  assent  to  the  mode  in  which 
they  are  conferred.  But  when  the  want  of  an  expression  of  tho 
child's  own  will  is  supplied  by  the  distinct  expression  of  tho  will 
and  consent  of  the  parents,  as  it  occurs  in  tho  case  of  Infant  Bap- 
tism, these  claims  are  naturally  not  presented  to  tho  child,  but  are 
transferred  to  the  parents.    When  the  parents  do  not  satisfy  these 


412  REDEMPTION     AND     SALVATION. 

claims,  either  through  unbelief  or  ignorance,  the  next  reference  is  to 
tho  Sponsors  of  the  baptized  child,  and  both  are  supported  by  the 
■whole  Church,  which,  like  a  spiritual  mother,  fulfils  the  duties,  and 
exercises  the  rights  of  a  parent. 

Obs.  4.  —  That  awakening  which  occurs  when  life  is  restored  after 
sickness,  a  swoon  or  apparent  death,  cannot  be  mistaken  for  the 
bodily  birth  with  which  the  operations  of  life  commence;  as  little 
ought  regeneration  to  be  confounded  with  a  spiritual  awakening. 
"When  that  communion  with  the  Lord  which  was  established  through 
Baptism  is  not  maintained  and  continually  renewed  by  means  of 
appropriate  spiritual  care  and  sustenance,  a  spiritual  state  ensues 
which  corresponds  to  bodily  sleep,  a  swoon  or  apparent  bodily  death, 
and  which,  if  it  is  not  seasonably  corrected,  terminates  in  actual  or 
eternal  death.  The  recovery  of  an  individual  from  such  a  death- 
like sleep  through  the  illumination  and  calling  of  the  Holy  Ghost,  is 
termed  his  awakening. 

§  190.    Continuation. — (77ic  Lord'*  Supper.') 

The  baptized  individual  now  receives  in  the  Lord's  Supper 
($  150.  3),  that  sustenance  which  the  new  man  in  him  needs. 
Likc*thc  mother  who  imparts  to  the  infant  reposing  on  her  bosom 
tho  nourishment  derived  from  her  own  flesh  and  blood,  the  Re- 
deemer's eternal  love,  which  is  deeper  than  a  mother's  love 
(Isai.  49  :  15),  sustains  believers  as  "now-born  babes"  (1  Pet. 
2  :  2  },  born  of  the  Spirit  of  Christ,  with  his  own  flesh  and  blood, 
in  order  that  they  all  may  come  "  unto  a  perfect  man,  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ."  (Eph.  4  :  13.) 
Even  as  Christ  took  part  of  our  flesh  and  blood  (which  sin  and 
death  had  corrupted,  Heb.  2  :  14 ;  Rom.  8  :  3),  in  order  that  he 
might  be  made  like  unto  us  in  all  things  (Heb.  2  :  IT),  so,  too, 
it  is  necessary  that  we  should  be  made  like  unto  him  in  all  things, 
by  receiving  and  taking  part  of  his  flesh  and  blood,  given  and 
broken  for  us  at  his  death,  glorified  at  his  resurrection,  and,  at 
his  ascension,  raised  to  the  full  participation  of  his  eternal  glory, 
and,  consequently,  of  the  omnipresence  of  his  divine  nature  also. 
(§  160.  2.)  And,  in  order  that  we  may  be  enabled  to  receive 
this  superscnsual  food  into  our  own  nature,  which  is,  in  the 
present  life,  endowed  with  the  bodily  senses,  and  that  we  may  be 
assured  by  our  senses  of  such  reception,  he  has  enveloped  that 


REDEMPTION    AND    SALVATION.  413 

food  in  Bread  and  Wine,  which  are  the  representatives  and  most 
expressive  signs  of  all  nutritive  power. 

Obs.  —  Four  different  views  of  the  relation  existing  between  the 
body  and  the  blood  of  Christ,  on  the  one  hand,  and  the  bread  and 
wine,  on  the  other,  in  the  Lord's  Supper,  have  acquired  prominence. 
The  Roman  Catholic  church  teaches  that  the  bread  and  wine  are 
changed  by  the  consecration  into  the  body  and  blood  of  Christ,  so 
that  after  that  act,  the  body  and  blood  alone  remain.  (Transubstan- 
tiation.)  To  this  view,  the  one  which  Zwingli  maintained,  was  dia- 
metrically opposed ;  he  taught  that  the  bread  and  wine  were  merely 
symbols  and  signs  of  Christ's  body  and  blood,  that  the  former  are 
and  continue  to  be  bread  and  wine  alone,  that  they  merely  represent 
and  remind  us  of  Christ's  body  aud  blood,  and  that  the  design  and 
the  blessing  of  the  Sacrament  consist  in  the  remembrance  of  Christ, 
which  is  rendered  more  vivid  by  such  a  solemn  and  significant  act, 
and  which  also  gives  new  vitality  to  faith.  But  the  words  in  1  Cor. 
10  :  16  ;  "  The'cup  of  blessing  which  we  bless,  is  it  not  the  commu- 
nion of  the  blood  of  Christ?  The  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ,"  at  once  show,  that  both  the 
Roman  Catholic  and  the  Zwinglian  views  are  unscriptural,  for  if 
there  is  a  communion  between  the  bread  and  body,  and  between  the 
wine  and  blood,  both  must  necessarily  be  present,  and  be  united 
with  each  other.  And,  in  particular,  the  words  of  the  institution : 
This  is  my  body — This  is  my  blood"  which  are  the  words  of  a  testa- 
ment and  must  therefore  bo  understood  in  a  strict  and  literal  sense, 
contradict  Zwingli's  view.  It  is,  further,  contradicted  by  the  words 
of  the  apostle  in  1  Cor.  11  :  27,  29,  according  to  which  he  who  eats 
and  drinks  unworthily  is  guilty  of  the  body  and  blood  of  the  Lord, 
and  cats  and  drinks  damnation  [judgment]  to  himself,  because  he 
does  not  discern  the  Lord's  body ;  now  in  such  a  case,  it  is  evident 
that  that  Lord  must  be  present.  Besides,  this  view  of  the  Lord's 
Supper,  deprives  it  entirely  of  its  character  as  a  necessary  institu- 
tion ;  for  such  a  remembrance  of  Christ,  and  such  an  increase  of 
faith  can  be  produced  to  the  same  extent,  without  the  assistance  of 
the  Sacramont,  by  many  other  means  that  may  bo  employed.  The 
true  central  point  between  these  extremes,  is  occupied,  in  accordance 
with  the  Scriptures,  by  Luther's  doctrine,  namely,  That  both  the 
bread  and  wine,  and  the  body  and  blood,  are  essentially  and  truly 
present,  and,  That  that  which  is  heavenly,  is  received  both  by  the 
believer  and  by  the  unbeliever  in,  with  and  under  the  terrestrial  ele- 
ments. Calvin's  doctrine  attempts  to  establish  an  agreement  be- 
tween thoso  of  Luther  and  Zwingli.  According  to  bis  view,  the 
35* 


414  REDEMPTION     AND    SALVATION'. 

glorified  bodily  nature  of  the  Lord  is  certainly  present  in  the  Lord's 
Supper  with  power  and  efficacy:  it  is  not,  however,  in,  icith  and 
under  the  bread  and  wine,  but  merely  along  with  them  and  at  their 
side.  For  the  bread  and  wine  are  on  earth,  and  the  body  and  blood 
of  Christ  are  in  heaven,  and  the  almighty  "Word  (of  the  institution 
,  and  promise)  of  Christ  dues  not  unite  (at  the  consecration,  2  ls;s;. 
Obs.  2)  the  heavenly  with  the  terrestrial,  but  the  Faith  of  man 
attracts  the  body  of  the  Lord  (or,  rather,  only  a  virtue  going  forth 
from  the  exalted  body  of  Christ),  down  to  itself.  The  bread  and 
wine  are  only  the  tokens  and  pledges  of  the  reception  of  the  super- 
sensual  and  heavenly  food,  but  not  the  means  by  which  it  is  received. 
While  the  bodily  mouth  receives  bread  and  wine,  the  spiritual  mouth 
or  Faith  receives  the  heavenly  food,  and  hence  the  unbeliever  receives 
nothing  but  bread  and  wine.  —  The  unsoundness  of  this  view  is 
shown  by  the  following  considerations :  1.  In  the  passage  1  Cor.  10  : 
1G,  the  apostle  does  not  say,  as  Calvin's  view  would  require,  if  it 
were  correct,  that  Faith,  but  that,  bread  is  the  communion  of  the 
body  of  Christ.  'J.  If,  according  to  1  Cor.  11  :  'J7,  29,  lie  who  eats 
and  drinks  unworthily  is  guilty  of  the  body  and  blood  of  Christ,  and 
thereby  eats  and  drinks  condemnation  [judgment]  to  himself,  that 
body  ami  blood  must  undoubtedly  have  l>cen  received  in  the  Sacra- 
ment by  the  unbeliever  also.  3.  Such  a  spiritual  reception,  through 
faith  alone,  may  also  occur  in  modes  unconnected  with  the  Sacra- 
ment: bread  and  wine  are  not  absolutely  necessary  to  it,  and  the 
Sacrament  loses  its  character  as  a  necessary  institution.  4.  Finally, 
Calvin's  view  does  not  do  justice  to  the  words  of  the  institution. 

§  191.    The    Church,  viewed  as  an    Institution   of  saving  Grace. 

1.  The  administration  and  distribution  of  the  .Means  of  Grace, 
and  the  spiritual  charge  of  the  new  life  wrought  by  them  [pastoral 
supervision  —  care  of  souls],  are  confided  to  the  Church  (§  161. 
3).  It  is,  conseqnently,  the  task  of  the  latter  to  promote  the 
external  and  internal  extension  and  growth  of  the  kingdom  of 
God,  and  to  "  trade  with  the  talents"  (Matt.  25  :  1G)  intrusted 
to  it,  in  order  that  rich  results  may  be  obtained.  While  the 
Church  is  engaged  in  performing  this  task,  in  which  not  only  its 
appointed  ministers,  but  all  its  members  also,  are  interested,  ac- 
cording to  their  respective  opportunities,  gifts  and  abilities,  it  is 
not  abandoned  to  itself.  For  the  Church  is,  at  the  same  time, 
authorized  to  rely  with  confidence  on  the  omnipotent  protection 


REDEMPTION    AND    SALVATION.  415 

of  its  King  and  Head,  who  conducts  it  through  struggles  and 
trials  to  victory  and  glory,  as  well  as  on  the  protecting  care  and 
support  of  the  Spirit  who  operates  in  it,  and  who  conducts  it  from 
error  and  weakness  to  truth  and  power. 

2.  The  Church  is  catholic,  that  is,  universal  or  general,  in  its 
nature  and  design,  since  it  is  the  divine  purpose  that  it  should 
embrace  all  nations  and  tongues  on  the  face  of  the  whole  earth. 
It  is,  at  the  same  time,  one  Church  only,  because  Christ,  the 
Head,  is  one.  It  is  true  that  this  one  universal  Christian  Church 
has  been  divided,  in  the  issue,  into  several  particular  Churches. 
This  result  has,  however,  by  no  means  destroyed  its  unity  and 
universality,  as  these  Churches,  although  separated  on  earth,  are 
inwardly  united  and  made  one,  by  one  and  the  same  Head  in 
heaven  and  one  and  the  same  Spirit  who  worketh  in  all  through 
the  Word  and  the  Sacraments.  This  unity,  which  is  hidden  at 
present,  clouded  and  disturbed  by  human  errors,  infirmities  and 
passions,  must  necessarily  be  made  visible  hereafter ;  the  coming 
of  the  time  in  which  it  will  appear  visibly,  is  accelerated  by  that 
inward  growth  of  the  several  churches,  on  which  the  increased 
strength  and  purity  of  the  truth  which  they  possess  and  the  ex- 
pulsion of  the  errors  which  they  retain,  depend.  Although  such 
disunion,  which  is  occasioned  by  man  alone,  still  exists,  and  is  a 
hinderance  and  a  lamentable  circumstance,  the  over-ruling  Spirit 
of  God  has,  in  the  mean  time,  thence  derived  advantages  for  us; 
for  it  has  afforded  an  opportunity,  under  the  superintendence  of 
the  Spirit,  for  the  most  ample  development  of  the  numerous  and 
varied  religious  peculiarities  and  wants  of  the  several  Churches, 
and  produced  a  salutary  emulation  among  them. 

3.  The  true  Church  exists  where  the  u  Gospel  is  preached  ac- 
cording to  its  pure  intent  and  meaning,  and  the  Sacraments  are 
administered  in  conformity  with  the  Word  of  God."  A  false 
or  spurious  Church  may  therefore  be  defined  to  be  one  which  no 
longer  retains  any  thing  whatever  that  belongs  to  sound  doctrine 
and  the  right  use  of  the  Sacraments;  thanks  be  unto  God  that 
none  of  this  description  is  found  among  the  existing  Christian 
particular  churches  !  The  difference  between  them  may  be  direct 
and  very  decided,  with  respect  to  many  particular  points :  still, 


416  REDEMPTION    AND    SALVATION. 

this  difference  does  not  directly  involve  the  vital  question  whether 
one  of  them  is  absolutely  true  or  false ;  it  is  merely  that  differ- 
ence which  arises  from  the  greater  or  less  degree  of  purity,  depth 
and  extent  in  the  knowledge  which  they  respectively  possess,  and 
from  the  greater  or  less  degree  of  propriety  and  scriptural  truth 
observed  in  their  use  of  the  Sacraments.  Every  Church  has  a 
claim  to  be  considered  a  true  Church  in  so  far  as  it  possesses 
these  two  signs:  in  every  Church  in  which  the  Word  and  the 
Sacraments  still  remain,  believers  can  be  saved,  who  conscien- 
tiously apply  the  truth  which  that  Church  may  offer,  while  it  is 
equally  true  that  they  may  find  salvation  with  less  difficulty  and 
with  greater  certainty  in  one  Church  than  in  another. 

Ons. —  There  is  also  a  distinction  made  between  the  visible  and 
the  invisible  Church.  The  former  is  the  external  union  of  all  those 
who  are  baptized  in  the  name  of  Christ  and  who  confess  his  name; 
among  these  there  arc  many  pretended  and  nominal  Christians.  The 
latter,  on  the  contrary,  is  the  communion  of  all  the  true  and  living 
members  of  the  external  church,  who  confess  Christ  not  only  with 
the  month,  but  also  with  their  whole  heart.  While  this  distinction 
is  made,  the  fact  ought,  under  no  circumstances,  to  be  overlooked, 
that  the  invisible  Church  lias  no  existence  without  the  visible  Church, 
and  that  it  is  not  separate  from,  or  above  the  latter,  but  exists  in  it, 
and  in  it  alone.  For  the  Means  of  Grace  have  been  granted,  not  to 
the  invisible  but  to  the  visible  Church,  and  the  believer  can  have 
part  in  the  grace  of  Ciod  in  so  far  only  as  he  is  a  member  of  tho 
visible  Church,  and  by  virtue  of  that  connection  alone. 

§192.    The  Way  of  Salvation.  —  (Calling,  Illumination,  Con- 
version.') 

1.  The  Holy  Spirit  conducts  sinners  to  Christ  by  means  of 
the  Word  and  the  Sacraments,  in  order  that  they  may  obtain  in 
him  the  remission  of  their  sins,  the  renewal  of  their  life,  and 
eternal  salvation.  The  way  which  leads  to  these,  is  called  the 
Way  of  Salvation,  or  the  Order  of  Salvation.  The  Holy  Spirit 
commences  his  work  in  the  heart  of  man  by  the  Calling  (Voca- 
tion) which  he  extends,  that  is,  he  sets  forth  to  man  through  the 
preaching  of  the  C.ospel,  God's  counsel  of  salvation,  inviting  him 


REDEMPTION    AND    SALVATION.  417 

to  be  reconciled  to  God  through  Christ,  and  to  share  in  the  glory 
of  the  kingdom  of  God  which  Christ  has  founded  (Luke  14  : 
16-24;  Matt.  22: 1-14;  11:28-30;  2  Cor.  5  :  19,  20).  When 
man  does  not  close  his  ears  and  harden  his  heart  against  this  call 
of  the  Holy  Spirit,  further  instructions,  derived  from  the  "Word 
of  God,  lead  to  his  Illumination,  the  power  of  which  is  seen  in 
his  deep  knowledge  and  conviction  of  his  own  misery  and  sinful- 
ness, and  of  the  exceeding  riches  of  the  grace  of  God  in  Christ. 
Such  knowledge  is  followed  by  Conversion,  which  is  to  be  viewed 
in  two  aspects,  a  negative,  and  a  positive.  In  the  former  aspect, 
Conversion  is  a  turning  away  from  sin,  or  Repentance;  in  the 
latter,  it  is  a  turning  to  God,  or  Faith. 

2.  Repentance  is  wrought  by  the  Holy  Ghost  by  means  of  the 
Law,  which  sets  forth  both  our  own  sinfulness  and  unworthiness, 
and  also  the  justice  and  holiness  of  God.  True  repentance  con- 
sists, first,  of  a  knowledge  and  confession  of  sins,  considered  as 
sins,  that  is,  as  acts  of  rebellion  against  God  meriting  his  curse 
(Jer.  3  :  13 ;  Ps.  51  :  3,  4) ;  secondly,  of  heart-felt  sorrow  on 
account  of  these  sins,  that  is,  not  sorrow  occasioned  by  the  un- 
welcome consequences  of  sins,  but  sorrow  occasioned  by  the  sins 
themselves,  which  deserve  our  hatred  and  abhorrence  (2  Cor.  7  : 
10) ;  and  lastly,  of  a  longing  after  grace  and  the  remission  of 
sins  (Acts  16  :  30;  Ps.  51  :  1,  2,  9-12);  it  does  not  consist  of 
ungodly  despair.  This  longing  is,  besides,  the  bond  which  con- 
nects repentance  and  faith.  Faith  is  wrought  by  the  Holy  Ghost 
by  means  of  the  Gospel,  which  directs  us  to  the  Redeemer  who 
delivers  from  all  the  misery  of  sin.  A  true  and  living  Faith 
consists,  first,  of  a  knowledge  of  the  grace  of  God  in  Christ,  to- 
gether with  an  assent  to,  and  trust  in,  the  divine  plan  of  salvation 
(Heb.  11:1;  Matt.  8:2);  secondly,  of  a  confident  and  sincere 
approach  to  Christ  in  order  to  obtain  grace  (and,  consequently, 
of  a  diligent  use  of  the  Means  of  Grace  appointed  by  him, 
namely,  the  Word  and  the  Sacraments,  Heb.  4:16);  and  lastly, 
of  a  willing  and  grateful  acceptance  of  the  grace  offered,  as  well 
as  of  a  conscientious  application  of  the  grace  received, — of  which 
the  evidence  is  seen  in  a  holy  and  Christian  life  (James  2  :  17; 
Matt.  7  :  16). 


418  REDEMPTION    AND    SALVATION. 

§  193.    Continuation.  —  (Justification,  Sanctification.') 

1.  When  the  sinner,  thus  disciplined  and  guided  by  the 
Spirit,  turns  to  God  and  anxiously  seeks  salvation,  God  turns  to 
him  and  grants  it.  The  sinner's  conversion,  manifested  in  his 
repentance  and  faith,  is  then  succeeded  by  his  Justification  and 
Sanctification,  which  proceed  from  God.  Justification  is  the  blot- 
ting out  of  the  guilt  of  sin,  or  a  release  from  the  merited  penalty, 
and  is  founded  on  the  atoning  and  vicarious  sufferings  and  death 
of  Christ  (§  155.  2,  Obs.).  God  imputes  the  merit  and  right- 
eouness  of  Christ  to  the  repenting  and  believing  sinner,  releases 
him,  on  account  of  these,  from  all  guilt  and  punishment,  and 
declares  him  to  be  righteous  and  acceptable  to  Himself.  Justifi- 
cation is  effected  without  any  aid  which  we  afford,  and  without 
any  merit  derived  from  our  works,  and  not  for  the  sake  of  our 
faith,  but  by  grace  alone  for  Christ's  sake,  through  that  faith 
which  accepts  the  offered  merit  of  Christ  (Rom.  5:1;  Eph.  1  : 
6;  Rom.  3:23-28;  Gal.  3  :  11). 

2.  The  heart  that  is  reconciled  to  God  through  justification  by 
faith,  now  constitutes  the  appropriate  field  wherein  Sanctification 
grows  upward  —  it  is  the  renewal  of  the  whole  life  and  conduct 
according  to  the  good  pleasure  of  God,  after  the  example  of  Christ, 
through  the  operation  of  the  Holy  Spirit.  Sanctification  is 
founded  on  the  power  of  that  new  life,  of  which  Christ  furnished 
the  manifestation  in  his  own  life,  and  which  he  communicates  to 
us,  the  members  of  his  body,  and  makes  our  own  (John  15  :  5), 
in  order  that  we  might  be  thereby  entirely  renewed  (2  Cor.  5  : 
17,  18),  and  be  prepared  for  eternal  life. 

3.  Not  one  of  these  gracious  operations  of  the  Spirit,  however, 
is  at  once  completed  or  brought  to  a  termination ;  we  cannot,  on 
the  contrary,  remain  the  children  of  God  and  grow  in  grace, 
unless  all  these  operations,  from  our  Calling  to  our  Sanctification, 
are  daily  renewed,  strengthened  and  enlarged.  The  cause  of  the 
urgent  necessity  of  such  a  daily  renewal  and  increase,  lies  in  the 
circumstance  that  our  spiritual  life  is  exposed  to  dangers  on  all 
sides  (the  lust  of  the  flesh,  the  allurements  of  the  world,  the 
temptations  of  the  adversary)  by  which  we  are  often  overcome, 
in  consequence  of  our  infirmities,  errors  and  precipitance. 


REDEMPTION    AND    SALVATION.  419 

Obs.  —  In  reference  to  the  way  and  manner,  as  well  as  to  the  time 
and  place,  appointed  for  the  introduction  of  the  Sacraments  in  the 
order  of  salvation,  the  following  principle  is  deduced  from  the  pre- 
ceding statements.  In  the  case  of  pagans  and  others  who  were  ori- 
ginally unconnected  with  Christianity,  Baptism  (and  after  it  the 
Lord's  Supper  also)  is  administered  with  propriety,  as  soon  as  they 
have  obtained,  through  the  preaching  of  the  "Word  and  religious  in- 
structions, a  knowledge  and  conviction  of  their  own  misery,  and  of 
the  grace  of  God  in  Christ,  and  accordingly  apply  for  admission  into 
the  Church.  (See  Acts  8  :  37  ;  16  :  30-33,  &c.)  But  it  is  proper  and 
necessary  to  adopt  a  different  course  in  the  case  of  Christian  chil- 
dren ;  the  circumstanco  that  they  are  born  of  Christian  parents 
already  shows  that  they  are  appointed  to  be  members  of  the  Church 
(1  Cor.  7  :  14.)  As  the  administration  of  Baptism  constitutes  tho 
first  step  which  can  be  taken  in  their  behalf,  it  consequently  becomes 
a  duty  to  administer  it,  for  it  would  be  an  unjustifiable  course  to 
deprive  a  Christian  child  designedly  of  communion  with  its  Lord 
and  Saviour  until  it  is  of  full  age.  But  the  reception  of  the  Lord's 
Supper  already  implies  a  more  mature  knowledge  and  consciousness 
both  of  ourselves  and  of  God,  for  without  these  we  cannot  satisfy  the 
demands  of  tho  apostle,  namely,  "  to  shew  the  Lord's  death,  —  to 
examine  ourselves  —  and  to  discern  the  Lord's  body."  (1  Cor.  11  : 
20-29.)  Hence  the  administration  of  the  Lord's  Supper  within  the 
Church  is  preceded  by  Confirmation,  by  which  rite  the  young  Chris- 
tian who  has  received  appropriate  religious  instruction,  and  made  a 
confession  of  faith,  is  declared  to  be  spiritually  of  full  age. 

§  194.   The  Development  and  Limits  of  this  Period. 

The  close  of  the  present  period  still  belongs  to  the  future ;  it 
will  arrive  after  the  Gospel  shall  have  been  preached  to  all  the 
world,  and  an  opportunity  shall  have  been  afforded  to  all  men  to 
appropriate  the  great  salvation  to  themselves.  The  tares  which 
the  enemy  sowed  are,  in  the  mean  time,  growing  together  with 
the  wheat  until  the  harvest,  according  to  the  word  of  the  Lord. 
(Matt.  13  :  24,  &c.)  For  it  is  not  the  kingdom  of  God  alone 
which  proceeds  onward  until  it  is  fully  and  completely  developed, 
unfolding  successively  its  glorious  blossoms  and  fruits,  but  the 
kingdom  of  that  prince  (John  12  :  31,)  who  is  a  ruler  of  the 
darkness  of  this  world  (Eph.  6:12),  is  also  necessarily  approach- 


420  REDEMPTION    AND    SALVATION. 

ing  a  full  and  complete  development,  and  its  accursed  fruits  will 
also  reach  their  maturity,  in  order  that  it  may  itself  be  ripe  for 
judgment  and  condemnation.  Hence  both  salvation  and  ruin 
are  drawing  near  at  the  same  time,  and  the  opposition  between 
the  two,  and  their  irreconcilableness  are  more  and  more  distinctly 
and  positively  set  forth.  The  Church  is  therefore  continually 
engaged  in  a  warfare  during  this  period,  but  it  is  firmly  and  im- 
movably established  on  the  rock  of  salvation.  The  Church  ex- 
hibits many  fluctuations  in  its  external  condition  during  this 
warfare,  but  always  conquers  even  when  it  seems  for  a  season  to 
be  overcome.  At  one  time  it  prospers  externally  and  gains 
splendid  victories  over  the  power  of  error  and  darkness  —  it  is 
thus  externally  strengthened  and  enlarged,  as  a  type  of  its  last 
and  complete  victory ;  at  another  time,  it  is  oppressed  and  per- 
secuted, in  order  that  it  may  not  become  lukewarm,  but  be  exer- 
cised and  endowed  with  firmness  by  its  struggles  and  trials,  and 
that  it  may  gain  new  inward  vigor. 

Ons.  —  The  special  development  of  the  kingdom  of  God  on  earth 
during  this  period,  as  far  as  it  has  already  proceeded,  does  not  belong 
to  Sacred  History,  which  is  occupied  with  those  materials  only  that 
are  furnished  by  the  Scriptures  in  their  historical  and  prophetic  por- 
tions, but  to  Church  History,  I  G.  2.*  Those  predictions  (Rev.  ch. 
G-19),  which  relate  to  the  development  still  belonging  to  the  future 
(and  abounding  in  glorious  triumphs  and  heavy  calamities)  are  ex- 
pressed in  the  hieroglyphic  terms  appropriated  to  prophetic  imagery ; 
they  contain  so  many  mysteries  that  any  special  interpretation  which 
is  attempted  previous  to  the  fulfilment,  seems  to  be  presumptuous, 
and  hence  the  Church  is  obviously  directed  to  content  itself  at  pre- 
sent with  the  rich  treasure  of  general  instructions,  warnings,  conso- 
lations and  edifying  lessons,  which  Prophecy  already  affords. 

*  See  the  [author's!  Lehrbuch  der  Kirchengeschichte,  Mitau,  1862,  and 
[his]  Handbuch  der  allgemeinen  Kirchengeschichte,  3d  edition,  Mitau,  1853. 


REDEMPTION    AND    SALVATION.  421 

CHAPTER  IV. 

THE   ULTIMATE    CONSUMMATION    OP   SALVATION. 

§  195.   The  Circumstances  on  which  the  ultimate  Consummation 
depends,  and  the  Signs  which  precede  it. 

1.  The  time  of  the  last  or  final  consummation  is  hidden,  ac- 
cording to  a  wise  decree  of  God,  from  all  creatures — both  angels 
and  men  (Mark  13  :  32,  33).  The  Spirit  of  prophecy  has, 
nevertheless,  given  certain  intimations  which  both  enable  the 
Christian,  like  a  watchman  of  the  holy  city  of  God  (Isai.  21 :  11), 
and  also  render  it  his  duty,  to  discern  the  signs  of  the  times 
(Matt.  16  :  3),  and  distinguish  the  approach  of  that  day  (Matt. 
24  :  32,  33).  For  the  holy  Scriptures  have  revealed  the  general 
conditions  or  circumstances  on  which  the  momentous  close  of  the 
present  process  of  development  depends,  and  also  the  tokens  and 
signs  which  precede  it.  It  is  true  that  the  determination  of  the 
time  and  the  hour  depends  directly  and  primarily  on  the  wise  and 
omnipotent  will  of  God  (Acts  1:7);  but  it  is,  at  the  same  time, 
connected  with  circumstances,  the  control  of  which  has  been  com- 
mitted to  men,  particularly,  with  the  preaching  of  the  gospel  in 
all  the  world  (Matt.  24  :  14) ;  and  hence  the  coming  of  the  last 
times  will  be  accelerated  or  delayed,  in  part  at  least,  in  proportion 
to  the  missionary  zeal  which  Christians  display.  With  this  fun- 
damental condition,  the  necessity  of  which  is  obvious,  another  is 
immediately  connected,  namely,  that  the  fulness  of  the  Gentiles 
should  come  in,  and  that  then,  after  the  last  shall  have  become 
the  first,  all  Israel  also,  should  be  saved  (Rom.  11  :  25,  26, 
§  H9). 

OB8.  —  When  the  circumstance  is  considered  that  the  Gospel  must 
be  preached  to  all  men,  before  the  end  can  come,  a  question  arises 
concerning  the  condition,  in  this  respect,  of  the  many  millions  of 
pagans,  who  have  died  without  obtaining  any  knowledge  of  Christ. 
Before  a  scriptural  answer  to  this  question  can  be  given,  it  is  neces- 
sary that  two  preliminary  points  should  bo  admitted  as  firmly  esta- 
blished—  first,  that  God  will  have  all  men  to  be  saved  (1  Tim.  2:4; 
2  Pet.  3  :  9),  and,  secondlv,  that  out  of  Christ  there  is  no  salvation 
36 


422  REDEMPTICN    AND    SALVATION. 

either  in  heaven  or  on  earth  (Acts  4 :  12),  for  "he  is  the  propitiation 
for  our  sins :  and  not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world"  (1  John  2  :  2).  Now  if  it  is  equally  clear  and  certain  that 
man  can  appropriate  this  salvation  to  himself  by  faith  alone,  and 
that  faith  comes  by  the  preaching  of  the  Word  (Rom.  10  :  13,  &c.), 
it  seems  to  follow  necessarily  that  the  Gospel  will  yet  be  preached  in 
Hades  (g  156.  Obs.  1)  to  those  who,  without  any  fault  of  their  own, 
obtained  no  knowledge  of  Christ  in  this  life,  in  order  that  they  too 
may  adopt  or  reject  that  Gospel.  But  here  the  truth  cannot  be  over- 
looked that  the  mind  of  God  is  not  controlled  by  the  inferences  which 
the  human  mind  may  draw,  and  that  he  can  easily  cause  these  pa- 
gans to  ripen,  according  to  their  own  decision,  either  for  the  judg- 
ment of  life  or  the  judgment  of  condemnation.  Still,  if  we  are  in- 
formed (1  Pet.  3  :  19,  20),  that  after  Christ  descended  into  hell,  he 
preached  to  the  unbelieving  spirits  in  prison,  and  if  the  same  apostle 
immediately  adds  (4  :  C),  that  the  gospel  was  preached  also  to  them 
that  arc  dead,  in  order  that  both  the  dead  and  the  living  might  be 
judged,  the  inference  above  seems  to  be  justified  in  express  terms. 
And  it  does  not,  in  the  least  degree,  diminish  the  great  importance 
and  necessity  of  Missions,  nor  impair  the  obligations  of  Christendom 
to  sustain  them. 

2.  As  soon  as  these  conditions  are  fulfilled,  Christianity  cannot 
fail  to  pour  out  once  more  its  greatest  and  richest  blessings  over 
the  whole  earth  and  the  inhabitants  thereof;  this  result  will 
appear  in  the  millennial  period  (Rev.  ch.  20).  The  power  of 
darkness  will,  at  the  same  time,  be  brought,  without  fail, 
to  its  highest  development;  it  will,  for  the  last  time,  exert  all 
its  remaining  strength,  and  the  Church  will  once  more  expe- 
rience a  season  of  affliction,  exceeding  in  severity  all  that  pre- 
ceded it,  but  thanks  be  to  God,  it  can  be  only  of  brief  duration 
(Rev.  20  :  3,  8,  &c. ;  Matt.  24  :  22).  Then  false  Christs  and 
false  prophets  shall  arise,  and  shall  deceive  many  (Matt.  24  :  5, 
11,  24),  the  kingdom  of  darkness  will  collect  all  its  strength 
under  Antichrist,  its  visible  head  (2  Thess.  2  :  1-10),  and 
misery  and  wretchedness  will  abound  —  injustice,  rebellion  and 
war,  in  the  life  of  the  nations,  —  pestilence,  scarcity,  and  earth- 
quakes, in  the  life  of  nature  (Matt.  24  :  7).  But  then,  too, 
certain  signs  in  heaven  and  on  earth  (Matt.  24  :  29,  80),  will 
announce  the  speedy  coming  of  the  Son  of  man,  and  the  day  of 
judgment  and  redemption  will  arrive  suddenly  and  unexpectedly. 


REDEMPTION    AND    SALVATION.  423 


§  196.    The  Millennium. 

1.  Rev.  20  :  1-6. — After  the  Church  shall  have  passed 
through  many  severe  trials  and  afflictions,  which  will  be,  pro- 
bably, aggravated  towards  the  close  of  the  preceding  period,  it 
will,  at  length,  celebrate  its  most  glorious,  extensive  and  enduring 
earthly  victory.  For  it  is  indispensably  necessary  that  the  results 
which  Christianity  can  produce  in  this  present  life,  should  at  a 
certain  time  really  be  made  visible  without  hinderance  or  diminu- 
tion —  it  must  at  length  be  made  manifest  that  the  labors  and 
efforts,  as  well  as  the  afflictions  and  victories  of  the  Church,  al- 
though all  seemed  to  be  fruitless,  were  by  no  means  unproductive 
of  results.  Hence,  the  prince  of  darkness  with  all  his  power 
will  be  bound  and  cast  into  the  bottomless  pit,  till  a  thousand 
years  shall  be  fulfilled.  The  influence  of  Satan,  his  tempta- 
tions and  snares,  his  cunning  and  malice,  will  all  cease  to  be 
felt.  The  holy  martyrs  of  the  truth,  belonging  to  every  age, 
will  have  part  in  the  first  resurrection  (which  perhaps  already 
began  with  the  events  described  in  Matt.  27  :  52,  53),  and  will 
live  and  reign  with  Christ  a  thousand  years.  This  reign  does 
not  imply,  it  is  true,  a  visible,  terrestrial  and  secular  government, 
as  ignorance  and  folly  ( Chiliasrn)  have  often  supposed,  but  one 
that  is  invisible  and  celestial ;  heaven  and  earth  will  not  then 
already  have  attained  a  perfect  end  and  consummation,  death  will 
not  yet  have  been  abolished,  and  the  final  judgment,  when  the 
evil  will  be  separated  from  the  righteous,  will  not  yet  have  taken 
place.  Nevertheless,  the  results  and  influences  of  this  invisible 
reign,  will  be  visible,  terrestrial  and  secular.  Christianity  will 
gain  a  complete  external  victory,  will  be  unconditionally  recog- 
nized by  all  rulers  and  governments,  and  will  exhibit  a  most  glo- 
rious development  in  all  the  relations  and  circumstances  of  life, 
in  art  and  science,  and  in  all  the  employments  and  interests  of 
men ;  the  loftiest  and  the  most  lowly  relations  of  life  will  be  es- 
tablished and  sanctified  in  the  Lord  (see,  for  instance,  Zech.  14  : 
20,  21). 

2.  But  this  consummation  is  still  of  a  terrestrial  nature,  and 
is,  consequently,  not  yet  complete.     The  Evil  one  is  deprived  of 


424  REDEMPTION    AND    SALVATI  ON. 

power,  but  evil  itscff,  as  it  exists  in  the  world,  and  evil  men,  con- 
tinue to  exercise  their  influence.  The  contest  between  the 
Spirit  and  the  flesh  is  still  maintained;  the  saints  walk  by  faith, 
and  not  yet  by  sight,  like  strangers  and  pilgrims  on  the  earth ; 
man  cats  bread  in  the  sweat  of  his  brow;  the  creature  is  not 
delivered  from  the  bondage  of  corruption  (Rom.  8  :  21),  and 
death  persists  in  claiming  his  tribute.  Nevertheless,  the  Spirit 
is  poured  out  over  the  Church  and  believers  in  the  largest  mea- 
sure; the  contest  of  the  Spirit  with  the  flesh  is  less  severe,  and 
is,  in  general^  successful,  and  the  Church  usually  prevails  over 
the  enemies  of  salvation  who  still  remain.  Isaiah  surpasses  all 
others  in  portraying  this  period  of  peace  and  blessedness  in  glow- 
ing colors.  "While  he  employs  the  imagery  of  the  prophet.-,  an 
essential  and  close  connection  exists  between  the  image  and  the 
reality;  the  splendor  of  the  sun  and  the  moon  is  increased  (Tsai. 
SO  :  2G);  the  raging  elements  and  ferocious  animals  are  controlled 
by  man,  whose  dominion  has  received  an  accession  of  strength, 
(ch.  11  :  0-0),  and  the  power  of  death  is  diminished,  for  "there 
shall  be  no  more  thence  an  infant  of  days,  nor  an  old  man  that 
hath  not  filled  his  days,  for  the  child  shall  die  a  hundred  years 
old"  (ch.  Go  :  20). 

Obs.  —  As  the  "thousand  years"  (millennium,  Rev.  20  :  2-7),  are 
a  prophetic  number,  they  are  not  necessarily  to  be  understood  in  a 
literal  sense.  —  The  Millennium  presents  two  aspects  with  respect  to 
its  significance  :  in  its  relation  to  the  development  that  belongs  to 
the  past,  it  is  the  period  in  which  are  concentrated  all  the  blessings 
diffused  by  Christianity  in  silence  and  obscurity  during  the  thou- 
sands of  years  that  passed  away,  while  it  was  veiled  in  lowliness 
and  a  servile  form  ;  in  its  relation  to  the  development  that  belongs 
to  tlte  future,  it  is  a  period  affording  a  foretaste  of  the  joys  to  come,  a 
period  appropriated  to  the  organic  preparation  for  the  time  assigned 
to  the  final  and  perfect  consummation.  It  is  one  of  the  laws  of  de- 
velopment that  every  essentially  new  form  or  condition,  should  be 
represented  and  prepared,  previous  to  its  complete  and  abiding  mani- 
festation, by  means  of  transitory  manifestations.  Thus,  the  appear- 
ance of  Christ  was  represented  by  the  types  of  the  Old  Testament, 
his  resurrection  and  ascension  to  heaven  were  shadowed  in  the  trans- 
figuration on  Tabor,  the  outpouring  of  the  Spirit  on  the  flay  of  Pen- 
tecost was  set  forth  in  the  previous  communication  to  the  disciples 


REDEMPTION    AND    SALVATION.  425 

of  the  Spirit,  when  the  Lord  breathed  on  them  (John  20  :  22),  &c, 
&c.  In  the  same  manner,  the  millennium  will  afford  indications  of 
future  events ;  the  general  resurrection  is  represented  by  the  first 
resurrection  —  the  day  of  judgment  by  the  reign  of  Christ  and  his 
saints — eternal  blessedness  by  the  peace  of  the  thousand  years — the 
transfiguration  or  renovation  of  heaven  and  earth  by  increased  vigor 
in  the  life  of  nature,  &c. 

§  197.   The  little  Season  of  the  last  Contest. 

1.  Rev.  20  :  3,  7-10.  —  Satan  "must  be  loosed  a  little  season 
— when  the  thousand  years  are  expired,  Satan  shall  be  loosed  out 
of  his  prison"  (ver.  3,  7).  The  power  of  evil  had  not  been  an- 
nihilated during  the  thousand  years,  but  merely  repressed  and 
rendered  innoxious.  Evil  has  now  regained  a  point  of  union  and 
support  in  its  prince,  and  once  more  attempts  to  gather  all  its  re- 
sources ;  the  longer  and  the  more  rigorously  it  had  been  bound 
and  coerced,  the  more  evidently  such  a  reaction  must  follow,  since 
these  alternate  movements  of  good  and  evil  cannot  cease,  until 
the  latter  is  completely  sundered  from  the  former  and  subdued. 
But  this  effort  of  evil  is  merely  the  last  glimmering  of  a  flame 
that  is  on  the  point  of  extinction  —  it  is  its  last  convulsive 
writhing,  in  which  the  tenacity  of  its  serpent's  nature  is  betrayed 
—  it  is  a  final  struggle,  exhausting  all  its  strength,  and  it  dies  in 
consequence  of  the  deadly  wound  which  it  has  already  received. 
Then  "there  shall  arise  false  Christs,  and  false  prophets,  and 
shall  show  great  signs  and  wonders  :  insomuch  that,  if  it  were 
possible,  they  shall  deceive  the  very  elect"  (Matt.  24  :  24). 
"  Then  shall  be  great  tribulation,  such  as  was  not  since  the  be- 
ginning of  the  world  to  this  time,  no,  nor  ever  shall  be.  And 
except  those  days  should  be  shortened,  there  should  no  flesh  be 
saved :  but  for  the  elect's  sake  those  days  shall  be  shortened" 
(ver.  21,  22).  "And  because  iniquity  shall  abound,  the  love  of 
many  shall  wax  cold.  But  he  that  shall  endure  unto  the  end, 
the  same  shall  be  saved"  (ver.  12, 13).  Wars  and  rebellions  will 
rage  among  the  nations,  and  pestilence,  scarcity  and  earthquakes 
prevail  in  nature  (ver.  6  :  7) 

2.  This  extraordinary  energy  of  ungodliness  is  derived  from 
the  union  of  all  the  elements  and  powers  of  darkness,  which  are 

•         86* 


426  REDEMPTION    AND    SALVATION. 

combined  under  one  visible  head.  This  ruler  is  Antichrist  (1 
John  2  :  18,  22),  "  the  man  of  sin,  the  son  of  perdition,  who 
opposeth  and  exalteth  himself  above  all  that  is  called  God,  or 
that  is  worshipped ;  so  that  he,  as  God,  sitteth  in  the  temple  of 
God,  showing  himself  that  he  is  God  —  the  Wicked  one,  whoso 
eon  ling  is  after  the  working  of  Satan,  with  all  power,  and  signs, 
and  lying  wonders,  and  with  all  dcccivableness  of  unrighteousness 
in  them  that  perish"  (2  Thess.  2  :  3,  4,  9,  10).  But  this  season 
of  the  most  severe  temptations  and  sorrows  to  which  the  children 
of  God  arc  exposed,  and  of  the  deepest  humiliation  and  most 
cruel  persecution  which  the  Church  of  God  can  experience,  is 
"a  little  season"  only  (Rev.  20  :  3),  and  is  shortened  for  the 
elect's  sake  (Matt.  24  :  22).  When  the  man  of  sin  is  revealed 
in  all  his  Satanic  wickedness,  "  the  Lord  shall  consume  him  with 
the  spirit  of  his  mouth,  and  shall  destroy  him  with  the  brightness 
of  his  coming"  (2  Thess.  2  :  8).  "  Fire  shall  come  down  from 
God  out  of  heaven  and  devour"  them  —  that  is,  the  fire  in  which 
"  the  earth  and  the  works  that  are  therein  shall  be  burned  up" 
and  from  which  "  new  heavens  and  a  new  earth"  shall  proceed 
(2  Pet.  3  :  10,  13)— -"and  the  devil  that  deceiveth  them  shall 
be  cast  into  the  lake  of  fire  and  brimstone"  (Rev.  20  :  9,  10). 

Obs.  —  The  significance  and  necessity  of  this  last  season  of  afflic- 
tion, may  be  perceived  by  viewing  it  in  two  different  aspects.  On 
the  one  hand,  evil,  which  obstinately  withdraws  from  salvation, 
claims  a  full  development,  as  •well  as  that  which  is  good  —  indeed, 
44  for  this  cause  God"  himself  sends  44  strong  delusion"  (2  Thess.  2  : 
11).  Even  as  Satan  was  bound  during  the  millennium,  in  order  that 
the  way  of  salvation  might  be  fully  unfolded  without  hinderance  or 
interruption,  in  this  present  world,  so,  too,  after  the  expiration  of 
the  millennium,  the  power  of  the  Holy  Ghost  which  had  hitherto 
opposed  sin  in  the  process  of  hardening  itself,  and  prevented  its 
complete  development,  now  recedes  for  a  season,  in  order  that  sin 
may  be  fully  unfolded,  revealed  and  exposed,  for  in  this  manner  it 
ripens  for  judgment.  But,  on  the  other  hand,  the  Church  also, 
after  receiving  the  abundant  grace  bestowed  during  the  millennium, 
needs  such  a  season,  in  which  it  may  be  tried  and  sifted,  before  it  is 
fully  approved  and  perfected.  It  is  indispensable  that  those  should 
be  known,  who  not  only  were  the  friends  of  the  Church  in  its  pros- 
perity, but  who  also  remained  faithful  when  it  was  in  affliction  and 


REDEMPTION    AND    SALVATION.  427 

distress  (Matt.  24  :  13).  Indeed,  the  path  of  the  Church  to  glory 
and  joy  leads  through  humiliation  and  affliction  —  it  cannot  rise  to 
the  highest  honor  and  blessedness,  unless  it  ascends  from  the  deepest 
shame  and  sorrow.  Even  as  in  the  life  of  the  Redeemer,  the  most 
severe  indignities  which  Jews  and  Gentiles  inflicted  on  him,  his 
greatest  agony  in  Gethsemane,  and  the  most  excruciating  pains 
which  he  endured  on  the  cross,  immediately  preceded  the  highest 
glory  and  honor  which  he  received,  so  too,  it  is  appointed  that  the 
Church,  which  is  the  body  of  Christ,  should  advance  to  its  perfec- 
tion, by  proceeding  in  the  same  path. 

§  198.    The  Second  Coming  of  Christ 

1.  The  "coming"  of  the  Lord,  when  he  shall  hold  the  judg- 
ment and  perfect  all  things,  is  not  an  isolated  event,  but  is,  much 
rather,  the  culminating  point  of  a  coming  which  is  felt  throughout 
the  entire  history  of  the  world.  Every  interposition  of  the  om- 
nipotent Ruler  and  Judge  of  the  world  who  sits  on  the  right  hand 
of  omnipotence,  every  progressive  movement  of  his  kingdom, 
every  victory  which  he  gains  over  his  enemies,  and  every  judg- 
ment which  overtakes  them — is  a  "coming  of  our  Lord  Jesus 
Christ"  (1  Cor.  1  :  7;  2  Pet.  1  :  16,  &c.).  All  that  shall 
be  completed  by  his  coming  on  the  day  of  judgment,  is  prepared 
and  developed  in  the  progress  of  the  preceding  centuries  by  his 
uninterrupted  and  continued  coming.  It  began  with  his  ascen- 
sion to  heaven ;  it  closes  on  the  day  of  judgment.  The  former 
or  gradual  coming  is  distinguished  from  this  final  coming  by  the 
peculiar  mode  of  his  appearance.  The  former  is  his  invisible 
and  hidden  action,  of  which  the  eye  of  faith  alone  can  obtain  a 
glimpse  or  a  full  view,  the  latter  is  the  action  of  the  Lord  which 
shall  be  revealed  and  be  made  visible  to  the  whole  world.  The 
former  merely  designs  to  open  the  way,  and  is  consequently  often 
humble  in  its  form,  the  second  coming  designs  to  fulfil  and  com- 
plete, and  is  consequently  characterized  by  infinite  glory  and 
splendor,  is  preceded  by  startling  and  impressive  signs,  is  full  of 
majesty  when  it  occurs,  and  is  both  unspeakably  glorious  and 
unspeakably  terrible  in  its  effects. 

2.  This  day  of  the  Lord  will  come  suddenly  and  unexpectedly 
"as  a  thief  in  the  night."  (1  Thes.  5  :  2.)     "As  the  lightning 


428  REDEMPTION    AND    SALVATION. 

cometh  out  of  the  east,  and  shineth  even  unto  the  west,  so  shall 
also  the  coming  of  the  Son  of  man  be."  (Matt.  24  :  27.)  Sudden 
and  inevitable  destruction  will  come  upon  all  scorners,  and  they 
shall  not  escape.  (1  Thes.  5  :  3.)  Fearful  signs  in  heaven  and 
on  earth  will  announce  that  the  appearance  of  the  Judge  of  the 
world  is  at  hand.  The  whole  creation  will  be  conscious  of  un- 
utterable woe.  The  ungodly  will  be  filled  with-  terror  and 
despair;  even  the  righteous  will  fear  and  anxiously  look  after 
those  things  which  are  coming  on  the  earth,  and  the  whole  crea- 
tion, that  "  groaneth  and  travaileth  in  pain  "  (Rom.  8  :  22),  will 
be  shaken  to  its  foundations — for,  in  this  sinful  world,  each  birth 
which  subsequently  diffuses  joy,  is  preceded  by  anxiety  and  pain. 
Such  throes  the  travailing  creation  will  experience :  "  upon  the 
earth  there  shall  be  distress  of  nations,  with  perplexity ;  the  sea 
and  the  waves  roaring;  men's  hearts  failing  them  for  fear,  and 
for  looking  after  those  things  which  are  coming  on  the  earth : 
for  the  powers  of  heaven  shall  be  shaken."  (Luke  21  :  25,  26.) 
But  "  the  Spirit  and  the  bride  (that  is,  the  Church  of  Christ) 
say,  Come !  ....  Even  so,  come,  Lord  Jesus  V  (Rev.  22  : 
17-20.)  —  "The  sun  shall  be  darkened,  and  the  moon  shall  not 
give  her  light,  and  the  stars  shall  fall  from  heaven,  and  the 
powers  of  the  heavens  shall  be  shaken :  and  then  shall  appear 
the  sign  of  the  Son  of  man  in  heaven :  and  then  shall  all  the 
tribes  of  the  earth  mourn,  and  they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  with  power  and  great  glory.  And 
he  shall  send  his  angels  with  a  great  sound  of  a  trumpet,  and 
they  shall  gather  together  his  elect  from  the  four  winds,  from  one 
end  of  heaven  to  the  other."  (Matt.  24  :  29-31.) 

2.  Then  "  the  Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of 
God :  and  the  dead  in  Christ  shall  rise  first :  then  we  which  are 
alive  and  remain,  shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air :  and  so  shall  we  ever  be  with 
the  Lord."  (1  Thess.  4  :  16,  17.)  "  The  day  of  the  Lord  will 
eome  as  a  thief  in  the  night ;  in  the  which  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements  shall  melt  with 
fervent  heat,  the  earth  also  and  the  works  that  are  therein  shall 
be  burned  up."  (2  Pet.  3  :  10.) — It  was  in  an  august  vision  that 


REDEMPTION    AND    SALVATION.  429 

John  beheld  the  developments  of  this  great  day.  "  Fire  came 
down  from  God  out  of  heaven,  and  devoured  them  (the  adversaries). 
....  And  I  saw  a  great  white  throne,  and  him  that  sat  on  it, 
from  whose  face  the  earth  and  the  heaven  fled  away ;  and  there 
was  found  no  place  for  them.  And  I  saw  the  dead,  small  and 
great,  stand  before  God ;  and  the  books  were  opened  ....  and 
the  dead  were  judged  out  of  those  things  which  were  written  in 
the  books,  according  to  their  works.  And  the  sea  gave  up  the 
dead  which  were  in  it;  and  death  and  hell  (hades),  delivered  up 
the  dead  which  were  in  them.  .  .  .  And  whosoever  was  not 
found  written  in  the  book  of  life  was  cast  into  the  lake  of  fire. 
And  I  saw  a  new  heaven  and  a  new  earth.  .  .  .  And  he  that  sat 
upon  the  throne  said,  "Behold,  I  make  all  things  nciv."  (Rev. 
ch.  20,  21.) 

Obs.  —  The  times  in  which  the  particular  events  of  that  great  day 
of  the  future  will  occur,  cannot  be  distinguished  from  each  other  re- 
spectively, neither  can  they  be  arranged  in  a  regular  order  of  suc- 
cession. Indeed,  it  is  not  probable  that  such  an  order  will  be 
observed  in  the  fulfilment ;  the  events  will  unquestionably  be  simul- 
taneous. The  appearance  of  the  Lord,  the  resurrection  of  the  dead, 
the  change  of  those  that  are  alive  and  remain,  the  renovation  of  the 
earth,  the  judgment,  the  sentence  and  its  fulfilment  —  are  all  events 
belonging  to  a  single  indescribably  solemn  and  holy  moment,  which 
will  comprehend  in  itself  the  happiness  and  misery  of  all  eternity. 

§  199.    The  Resurrection  of  the  Dead,  the    Change  which  the 
Living  will  undergo,  and  the  Renovation  of  Heaven  and  Earth. 

1.  Death,  or  the  separation  of  the  body  and  soul,  is  the  wages 
of  sin  (Rom.  6  :  23) ;  the  resurrection,  or  the  reunion  of  the 
soul  with  the  glorified  body,  is  the  fruit  of  the  Redemption.  If 
the  soul  was  not  endowed  with  power  sufficient  to  maintain  pos- 
session of  the  body,  it  can  still  less  be  able  to  regain  control  over 
that  body,  after  it  has  once  been  lost  and  has  turned  to  dust. 
"  But  now  is  Christ  risen  from  the  dead,  and  become  the  first- 
fruits  of  them  that  slept.  For  since  by  man  came  death,  by  man 
came  also  the  resurrection  of  the  dead."  (1  Cor.  15  :  20,  21.) 
Christ  has  overcome  death  in  himself  and  for  us — he  opened  the 
way,  and  draws  us,  the  members  of  his  body,  after  him. — When 


430  REDEMPTION    AND    SALVATION. 

the  body  moulders,  its  parts  which  were  taken  out  of  the  ground, 
return  unto  the  ground,  according  to  the  words  pronounced  of 
old.  (Gen.  3  :  19.)  But  the  body  that  is  consigned  to  the 
ground,  is  like  seed  sown  in  hope.  "  It  is  sown  in  corruption,  it 
is  raised  in  incorruption :  it  is  sown  in  dishonor,  it  is  raised  in 
glory  :  it  is  sown  in  weakness,  it  is  raised  in  power :  it  is  sown  a 
natural  body,  it  is  raised  a  spiritual  body.  There  is  a  natural 
body,  and  there  is  a  spiritual  body  "  (ow^a^i^ixor,  o^a  m-fvaartxov, 
1  Cor.  15  :  42-44).  Even  as  a  new  plant  conies  forth  through 
the  vitalizing  power  of  the  sun  from  the  seed  that  is  deposited  in 
the  ground  and  seems  to  die,  so  too  a  new  and  incorruptible  body 
will,  by  the  power  of  the  risen  Christ,  proceed  from  the  moulder- 
ing terrestrial  body."  (1  Cor.  15  :  36-38.)  While  we  dwelt  on 
earth,  Christ  gave  us  his  glorified  body  and  blood  in  the  blessed 
Sacrament :  he  now  proceeds  even  to  "  change  our  vile  body  that 
it  may  be  fashioned  like  unto  his  glorious  body"  (Phil.  3  :  21). 

2.  The  resurrection  will  be  general ;  it  will  comprehend  all 
the  dead,  but  it  will  not  be  the  same  in  the  case  of  each  indi- 
vidual —  to  some,  it  will  be  a  resurrection  of  life  unto  salvation ; 
to  others,  a  resurrection  of  judgment  unto  damnation.  "The 
hour  is  coming  in  the  which  all  that  arc  in  the  graves  shall  hear 
his  voice,  and  shall  come  forth  ;  they  that  have  done  good,  unto 
the  resurrection  of  life ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation."  (John  5  :  28,  29.)  The  wieked 
must  also  rise,  in  order  that  they  too  may  attain  their  consum- 
mation—  which  is  darnnation.  They  are  not  glorified  in  the  re- 
surrection; for  the  bodies  of  the  wicked,  who  have  nothing  in 
common  with  Christ,  cannot  be  "  fashioned  like  unto  "  the  body 
of  Christ;  these  will  receive  a  body  corresponding  to  their  in- 
ward state,  and  constituted  to  be  an  organ  of  their  torment  and 
damnation,  as  the  body  of  the  blessed  is  an  organ  of  their 
blessedness.  To  the  former,  the  words  of  Christ  probably  refer  : 
"  "Where  their  worm  dieth  not,  and  the  fire  is  not  quenched." 
(Mark  9  :  44,  compare  Isai.  66  :  24.) 

3.  But  the  bodies  of  those  who  shall  still  be  alive  when  the 
last  day  arrives,  will  not  see  corruption  antecedently  to  their 
glorious  change.  "  Flesh  and  blood  cannot  inherit  the  kingdom 
of  God;  neither  doth  corruption  inherit  incorruption"  (1  Cor. 


REDEMPTION    AND    SALVATION.  431 

15  :  50) ;  they  will,  consequently,  leave  behind  all  their  terres- 
trial and  corruptible  parts.  "Behold,"  Paul  continues  (ver.  51, 
52),  M I  show  you  a  mystery;  we  shall  not  all  sleep,  but  we  shall 
all  be  changed,  in  a  moment,  in  the  twinkling  of  an  eye,  at  the 
last  trump :  for  the  trumpet  shall  sound,  and  the  dead  shall  be 
raised  incorruptible,  and  we  shall  be  changed."  Now,  as  death 
is  the  wages  of  sin,  and  by  sin  has  passed  upon  all  men  (Rom. 
5  :  12),  this  change  will  probably  not  take  place  without  the  fear 
and  trembling  which  the  "old  man"  (Eph.  4  :  22)  on  other  oc- 
casions experiences  in  the  hour  of  death.  The  terrors  of  death, 
the  dread  of  corruption,  and  the  rapture  produced  by  the  glorious 
change,  are  here  combined  and  compressed  within  the  compass  of 
the  same  moment  in  which  the  change  occurs. 

4.  "The  earnest  expectation  of  the  creature"  which  had 
waited  during  those  many  thousands  of  years  "  for  the  manifesta- 
tion of  the  sons  of  God,"  will  be  at  length  fulfilled ;  "  because 
the  creature  itself  also  shall  be  delivered  from  the  bondage  of 
corruption,  into  the  glorious  liberty  of  the  children  of  God." 
(Rom.  8  :  19-21.)  According  to  the  constitution  which  nature 
received  at  the  creation,  it  needed  further  development,  and  was 
capable  of  it  j  man  had  been  appointed  to  exercise  dominion  over 
it,  and  conduct  it  to  its  highest  development,  or  to  its  consum- 
mation. (§  10.)  But  he  drew  it  with  him,  on  the  contrary,  when 
he  fell,  and  brought  upon  it  the  curse,  which  was  designed  to 
reach  him  through  the  medium  of  nature.  All  that  he  omitted 
to  do,  all  that  he  marred,  is  now  renewed  and  perfected  through 
the  renovation  of  heaven  and  earth  by  the  second  Adam,  who 
often  healed  the  wounds  and  controlled  the  convulsions  of  nature 
while  he  dwelt  on  earth  in  a  servile  form.  (§§  138,  139.)  This 
renovation  could  no  longer  be  accomplished,  according  to  the 
original  design  at  the  beginning,  by  means  of  a  peaceful  organic 
development,  for  such  a  course  had  been  disturbed  and  arrested 
by  sin ;  it  could  be  effected  only  by  the  establishment  of  a  new 
course  of  development,  the  introduction  and  consummation  of 
which  required  the  violent  convulsions  produced  by  fervent  heat 
and  a  purifying  fire.  After  the  dross  has  been  separated  by  this 
conflagration  of  the  world,  there  will  come  forth  "  according  to 


432  REDEMPTION    AND     SALVATION. 

his  promise,  —  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness"  (2  Pet.  3  :  10-13;  Isai.  G5  :  17;  Rev.  21  :  1). 

§  200.   TJic  Judgment. 

1.  While  the  development  of  the  kingdom  of  God  is  pro- 
ceeding, many  intermediate  degrees  between  positive  faith  and 
positive  unbelief  are  manifested  —  lukewarmncss,  indifference, 
instability,  irresolution,  wavering,  doubts,  kc.  Now  it  is  the 
object  of  the  present  course  of  development  to  conduct  every 
case  of  indecision,  with  respect  to  faith  or  unbelief,  to  a 
positive  and  final  decision,  according  to  the  individual's  own 
choice ;  the  Judgment  cannot  take  place  until  this  object  is  at- 
tained. The  last  judgment  is,  therefore,  not  a  formal  trial,  not 
an  investigation,  not  a  settlement,  not  even  a  decision,  but  merely 
a  public  manifestation  of  that  judgment  which  each  has  pro- 
nounced in  his  own  case  after  accepting  or  rejecting  the  offered 
salvation.  The  hislory  of  the  world  is  the  true  judgment  of  the 
world.  "For  God  sent  not  his  Son  into  the  world  to  condemn 
the  world,  but  that  the  world  through  him  might  be  saved.  He 
that  bclievcth  on  him,  is  not  condemned  :  but  he  that  believeth 
not,  is  condemned  already,  because  he  hath  not  believed  in  the 
name  of  the  only  begotten  Son  of  God.  And  this  is  the  con- 
demnation, that  light  is  come  into  the  world,  and  men  loved  dark- 
ness rather  than  light."   (John  o  :  17-10.) 

2.  It  is  also  true  that  "  the  Father  —  hath  committed  all  judg- 
ment unto  the  Son,  that  all  men  should  honor  the  Son,  even  as 
they  honor  the  Father."  (John  5  :  22.)  But  his  judgment  con- 
sists herein  merely,  that  he  prouounccs  and  brings  to  the  light 
all  that  had  been  hidden,  and  that  he  assigns  to  each  individual 
the  place  which  that  individual  has  chosen  himself.  This  judg- 
ment is,  as  its  name  (xplot?)  imports,  a  (liscriyninalion,  sepa- 
ration; it  is  a  separation  of  the  righteous  from  the  unrighteous 
—  that  is,  of  those  who  by  faith  in  the  Son  of  God  obtained  the 
remission  of  their  sins  and  the  grace  of  sanctification,  and  who 
are,  consequently,  rich  in  good  works  and  the  fruits  of  love,  from 
those  who  would  not  believe,  who  accordingly  remained  in  sin 
and    condemnation,  and  who  produced  no  genuine  good  works 


REDEMPTION    AND    SALVATION.  433 

and  fruits  of  love.  The  angels  are  the  ministers  and  messengers 
of  Christ,  when  this  judgment  is  held  (Matt.  13  :  49,  50) :  the 
saints  (perhaps  those  of  the  first  resurrection,  Rev.  20  :  4)  are 
his  ministers  and  associates  (Matt.  19  :  28 ;  1  Cor.  6  :  2,  3). 

Obs. — When  Christ  himself  describes  this  judgment,  he  adopts 
the  form  of  a  parable,  in  Matt.  25  :  31,  &c.  "  When  the  Son  of 
man  shall  come  in  his  glory,  and  all  the  holy  angels  with  him,  then 
shall  ho  sit  upon  the  throne  of  his  glory :  and  before  him  shall  bo 
gathered  all  nations :  and  he  shall  separate  them  one  from  another, 
as  a  shepherd  divideth  his  sheep  from  the  goats :  and  he  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  the  left.  Then  shall  the 
King  say  unto  them  on  his  right  hand,  "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  foundation 
of  the  world."  ....  Then  shall  he  say  also  unto  them  on  the  left 
hand,  "  Depart  from  me,  ye  cursed,  into  everlasting  fire,  prepared  for 
the  devil  and  his  angels."  ....  "And  these  shall  go  away  into  ever- 
lasting punishment:  but  the  righteous  into  life  eternal."  Moreover, 
this  judgment  will  not  only  comprehend  all  men,  but  also  all  (tho 
fallen)  angels  (1  Cor.  6:3;  Jude,  ver.  G ;  Rev.  20  :  10). 

§  201.  Eternal  Life  and  Eternal  Death. 

1.  The  Judgment  of  the  world  is  the  close  of  the  present  and 
the  introduction  of  the  future  age  of  the  world  —  cuwv  ovto^  and 
ou^v  ixtlvo$  or  puixuv.  It  is  the  distinguishing  feature  of  this 
future  age  of  the  world,  that  time  is  absorbed  by  eternity  and 
identified  with  it.  Time  does  not  cease  to  be  time,  even  as  the 
creature  does  not  cease  to  be  a  creature ;  the  creature  and  time 
belong  together  and  can  never  be  separated.  But  time,  by  its 
union  with  eternity,  partakes  of  all  the  attributes  of  the  latter, 
as  the  humanity  of  Christ,  after  its  exaltation  to  the  right  hand 
of  the  Father,  partakes  of  all  the  attributes  of  the  deity  of  the 
Son  with  which  it  is  personally  united  (§  160.  2,  Obs.),  and  as 
we  also,  by  means  thereof,  shall  be  "  partakers  of  the  divine  na- 
ture" (2  Pet.  1  :  4).  Hence,  any  further  historical  development 
or  any  change,  is  entirely  precluded;  the  creature  has  arrived 
either  at  the  fullest  communion  with  God,  which  was  originally 
designed  for  it  (beyond  which  a  more  advanced  development  is 
neither  possible  nor  conceivable)  —  or,  after  hardening  itself  ob- 
57 


434  REDEMPTION    AND    SALVATION. 

stinately  against  the  drawing  of  divine  grace,  at  an  absolute  sepa- 
ration from  God  (after  which  a  re-union  is  no  longer  possible). 
Now  this  impossibility  of  a  change,  or  this  incapability  of  a  still 
higher  development  in  the  case  of  the  righteous  who  are  "  made 
perfect"  (Ilcb.  Ill  :  23),  is  not  only  not  inactivity,  monotony  and 
tedium,  but  is  altogether  of  an  opposite  character.  For  their  ac- 
tion then  only  acquires  its  appropriate  object,  namely,  on  the  one 
hand,  the  infinite  fulness  of  the  Divine  Being,  whose  glory  and 
majesty  it  demands  a  whole  eternity  to  behold,  to  know  and  to 
praise  —  and  on  the  other  hand,  that  glorified  and  perfected  na- 
ture, of  which  man  then  first  becomes  absolutely  the  king  and 
mediator. 

2.  The  glory  and  blessedness  of  Eternal  Life  cannot  be  ade- 
quately described  in  human  language,  or  be  imagined  by  the 
human  mind.  The  renovated  earth  will  be  endowed  with  un- 
speakable glory,  and  be  made  the  abode  of  the  blessed.  "The 
new  Jerusalem,  the  tabernacle  of  God  with  men,  comes  down 
from  God  out  of  heaven,  prepared  as  a  bride  adorned  for  her 
husband''  (Rev.  21  :  2,  .°>).  There  the  many  mansions  in  the 
Father's  house,  arc  found,  which  Christ  went  to  prepare  for  us 
(John  14  :  2);  there  Christ,  eternally  God  and  man,  has  esta- 
blished the  throne  of  his  presence,  among  his  own  people,  whom 
he  is  not  ashamed  to  call  brethren  (Ileb.  2  :  11),  and  who  arc 
the  heirs  of  God,  and  joint-heirs  with  Christ  (Rom.  8  :  17 ; 
John,  ch.  17).  Faith  is  raised  to  vision  (1  Cor.  13  :  12;  2  Cor. 
5:7);  all  that  is  "in  part"  only  in  this  life,  in  knowledge,  in 
volition  and  in  feeling,  will  be  done  away,  but  love,  which  will 
never  be  done  away  (1  Cor.  13  :  8,  &c.),  is  exalted  to  a  fulness 
which  embraces  all.  "And  the  city  had  no  need  of  the  sun, 
neither  of  the  moon,  to  shine  in  it:  for  the  glory  of  God  did 
lighten  it,  and  the  Lamb  is  the  light  thereof"  (Rev.  21  :  23). 
"No  temple  is  therein:  for  the  Lord  God  Almighty  and  the 
Lamb  are  the  temple  of  it"  (v.  22).  "A  pure  river  of  water  of 
life,  clear  as  crystal,  proceeds  out  of  the  throne  of  God  and  of 
the  Lamb,  and,  in  the  midst  of  the  streets  of  it  ....  is  the  tree 
of  life"  (Rev.  22  :  1,  2;  2:7;  22  :  19). 

Obs. —  The  new  Jerusalem  is  named,  with  an  evident  reference  to 
the  Tabernacle  of  the  old  covenant  (3  45),  "the  tabernacle  of  God 


REDEMPTION    AND   SALVATION.  435 

with  men,  wherein  he  will  dwell  with  them"  (Rev.  21 :  3).  That 
which  was  merely  a  movable  and  portable  tent  during  Israel's  wan- 
derings in  the  wilderness,  and  afterwards  became  a  temple  of  cedar, 
strongly  built,  and  surrounded  by  massive  walls,  now  appears,  in  the 
vision  granted  to  the  seer  of  the  New  Testament,  as  a  strong  city, 
whiph  the  imagination  of  interpreters  has  in  vain  attempted  to  de- 
scribe. That  symbol,  and  this  vision  express  the  same  conception, 
as  it  appears  in  different  stages  of  its  development.  The  dwelling 
of  God  with  his  people  still  bears  an  imperfect  character  in  the  ta- 
bernacle and  the  temple ;  for  not  only  is  the  dwelling-place  of  God 
still  separated  from  the  dwelling-places  of  the  people,  but  that  sepa- 
ration is  moreover  maintained  by  the  necessity  which  exists  that 
human  mediators  should  intervene.  Christianity  has  already  effaced 
the  distinction  between  the  priest  and  the  people,  so  that  the  court 
of  the  temple  may  now  be  said  to  constitute  a  part  of  the  Sanctuary 
(Ileb.  9  :  2)  — all  have  become  priests  and  may  always  approach  the 
mercy-seat.  Still,  the  distinction  established  between  the  Sanctuary 
and  the  Holiest  of  all,  continues  to  exist,  as  we  are  yet  walking  by 
faith  and  not  by  sight.  But  this  distinction  also  will  be  abolished 
in  the  consummated  state  of  the  kingdom  of  God.  The  Holiest  of 
all  will  then  include  the  two  divisions  which  were  formerly  beyond 
it,  the  Sanctuary  and  the  court,  and  even  all  Jerusalem.  But  the 
august  vision  of  the  seer  admits  also  of  a  further  and  a  retrospective 
application  ;  the  heavenly  Jerusalem  realizes  not  only  the  conception 
involved  in  the  Tabernacle,  but  also  fulfils  and  completes  the  one  set 
forth  in  Paradise,  for  "  in  the  midst  of  the  street  of  it  is  the  tree  of 
life"  (Rev.  22  :  2 ;  Gen.  2  :  9  ;  3  :  22),  and  thus  it  harmoniously 
combines  in  itself  the  beginning,  the  middle  and  the.  end  of  the 
kingdom  of  God  (§  12.  3.  $  14.  Obs.  2,  3). 

3.  On  the  other  hand,  Prophecy  permits  us  to  glance  only 
through  a  dark  veil  at  the  state  and  the  abode  of  the  cursed, 
whose  lot  is  eternal  (or  the  second)  death.  Christ  speaks  of  an 
unquenchable  fire,  "  where  their  worm  dieth  not,  and  the  firo  is 
not  quenched"  (Mark  9  :  43,  44)  —  and,  of  an  "outer  darkness, 
where  there  shall  be  weeping  and  gnashing  of  teeth"  (Matt.  8  : 
12).  Peter  speaks  of  "  the  mist  of  darkness  reserved  for  ever" 
(2  Pet.  2  :  17).  Paul  says :  "  They  shall  be  punished  with  ever- 
lasting destruction  from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power"  (2  Thess.  1:9),  and  John  saw  in  a  vision  a 
"  lake  of  fire,  in  which  they  are  tormented  day  and  night  for  ever 
and  ever"  (Rev.  20  :  10,  14),  and  "  the  smoke  of  their  torment, 


436  REDEMPTION    AND    SALVATION. 

ascending  up  for  ever  and  ever"  (ch.  14  :  11).  Eternal  damna- 
tion consists,  accordingly,  in  the  first  place,  or  negatively,  in  an 
eternal  banishment  from  the  presence  of  God  and  from  all  bless- 
edness, which  can  be  found  in  communion  with  him  alone  —  to  a 
place  perfectly  and  entirely  destitute  of  all  light  and  life,  of  all 
pleasure  and  enjoyment  —  where  no  communion  will  be  found 
except  with  the  outcasts  of  the  world  of  angels  and  the  world  of 
men,  who  are  total  strangers  to  sympathy  and  love.  It  consists, 
in  the  second  place,  or  positively,  in  unspeakable  agony  of  con- 
science, which  nothing  can  alleviate,  soothe  or  stifle,  in  the  tor- 
turing presence  and  society  of  reprobate  angels  and  men,  and  in 
the  torments  which  are  inflicted  on  the  lost  by  the  nature  of  their 
abode,  from  which  light  and  life  are  expelled. 

4.  The  final  Judgment  was  the  last  act  of  the  Messianic  action 
of  Christ.  His  three-fold  Messianic  office  will  then  have  been 
fulfilled,  and  will  consequently  cease.  His  operations,  as  a  pro- 
phet, will  cease,  since  cither  none  will  remain  who  need  instruc- 
tion, or  none  will  be  found  who  arc  capable  of  receiving  it;  he 
will  cease  to  be  a  high-priest,  since  all  who  arc  capable  of  being 
reconciled  to  God  are  now  reconciled,  and  his  kingly  acts  will 
terminate,  since  no  friends  will  now  be  fouud  who  still  need  pro- 
tection, and  no  enemies  will  remain  to  be  subdued.  Christ  must 
reign,  as  Paul  teaches  us,  till  he  hath  put  all  enemies  under  his 
feet;  then  he  will  put  an  end  to  all  dominion,  government  and 
power,  and  will  deliver  even  his  (Messianic)  kingdom  to  God  the 
Father.  "And  when  all  things  shall  be  subdued  unto  him,  then 
shall  the  Son  also  himself  be  subject  unto  him  that  put  all  things 
under  him,  that  God  may  be  all  in  all"  (1  Cor.  15  :  23-28). 


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PROCTORS    HISTORY    OF    THE    CRUSADES 
With  154  Illustrations. 


HISTOBY  OF  THE  CRUSADES, 

THEIR  RISE,  PROGRESS,  AND  RESULTS.     By  Major  Proctor,  of  the 
Royal  Military  Academy. 


CONTENTS. 
CHAPTER  I.  The  FmsT  Crusade.— Causes  of  the  Crusades— Preaching  01  tht 
First  Crusade — Peter  the  Hermit — The  Crusade,  undertaken  by  the  Peop'e — 
The  Crusade  undertaken  by  the  Kings  and  Nobles — Tho  First  Crusaders  at 
Constantinople — Tho  Siege  of  Nice — Defeat  of  the  Turks — Seizure  of  Edessa— 
Siege  and  Capture  of  Autioch  by  the  Crusaders — Defence  of  Antioch  by  the 
Crusaders — Siege  and  Capture  of  Jerusalem  by  tho  Crusaders. 

CHAPTER  II.  Thb  Second  Crusade.— State  of  the  Latin  Kingdom— Origin 
of  the  Orders  of  Religious  Chivalry — Fall  of  Edessa — Preaching  of  the  Second 
Crusade — Louis  VII.  and  Conrad  III.  in  Palestine. 

CHAPTER  III.  TnE  Tninn  CnusADE.— The  Rise  of  Saladin— Battle  of  Tibe- 
rias, and  Fall  of  Jerusalem — The  Germans  undertake  the  Crusade — Richard 
Coeur  do  Lion  in  Palestine. 

CHAPTER  IV.  The  Fourtii  Crusade.— The  French,  Germans,  and  Julians 
unite  in  the  Crusade — Affairs  of  the  Eastern  Empire — Expedition  again  it  Con- 
stantinople— Second  Siege  of  Constantinople. 

CHAPTER  V.  The  Last  Four  Crusades.— nistory  of  the  Latin  Empire  of 
the  East—The  Fifth  Crusade— Tho  Sixth  Crusade— The  Seventh  Crusade- -The 
Eighth  Crusade. 

CHAPTER  VI. — Consequences  op  the  Crusades. 


At  the  present  time,  when  a  misunderstanding  concerning  the  Holy  Places  at 
Jerusalem  has  given  rise  to  a  war  involving  four  of  the  great  Powers  of  Eurcpe, 
the  mind  naturally  reverts  to  the  period  when  nearly  all  the  military  powers  of 
Europe  made  a  descent  on  Palestine  for  the  recovery  of  them  from  the  possession 
of  the  infidels.  It  would  seem  that  the  interest  in  these  places  is  still  alive;  and 
the  history  of  the  Holy  Wars  in  Palestine  during  a  considerable  portion  of  the 
Middle  Ages,  may  bo  supposed  to  form  an  attractive  theme  for  the  general  reader. 

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We  view  itua  casket  filled  with  the  mart  precious  gems  of  learning  and  fancy,  and  so  arranged  m 
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WELD'S  SACRED  POETICAL  QUOTATIONS; 

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